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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

der wunsch gegeben; frauend. 87' der wunsch von edlem obze' the pick of noble fruit; parz. 250, 25' erden wunsches riche' rich in all gifts of the earth; 235, 24 'erden wunsches iiberwal; trist. 4696. 4746' der wunsch von worten, von bluomen; trist. 1374' in dem wunsche sweben' i.e, in perfect satisfaction. and the magic wand, by whose impact treasures are acquired, was a wunschiligerta, wishing-rod; conf. parz. 235, 22' wurzel unde ris des wunsches' root and spray of wish. the (secondary) meaning of' desiring and longing for' these perfections would seem to have but accidentally attached itself to the wunsc, on. osk (see suppl. among other eddie names of 06inn, appears osci, ssem. 46^ sn. 3, 24, i.e. he who makes men partakers of wunsch, of the highest gift. osk, gen. oskar, a woman's na

in the earliest times have taken far stronger root in south germany than in scandinavia, since the edda tells next to nothing of oski, while our poetry as late as the] 5th century has so much to say of wunsch. that it was not foreign to the north either, is plainly proved by the oshmcyjar= wunschdfrauen, wish-women; by the oskasteinn, a philosopher's stone connected with our wunschelrute, wishing-rod, and mercury's staff; by oskabyrr, mhg. wunschivint, fair wind; by oshabiorn, wish-bear, a sea-monster; all of which will be discussed more fully by and by. a fem. proper name osk occurs in a few places; what if the unaccountable oskopnir, saem. 188% were really to be explained as osk-opnir? opnir, ofnir, we know, are epithets of osinn. both word and meaning seem to grow in relevancy to our my

ari dicuntur, quod omnino diabolicum est, et, sicut legimus, primum cliahohis hoc per mercuriuw prodidit, unde et mercurius inventor illius dicitur, 1, 656. conf. schol. to odyss. 23, 198, and ms. 2, 124: der tiuvel schuof das wiirfelspil. our folk-tales know something about this, they always make the devil play at cards, and entice others to play (see suppl^ when to this we add, that the wishing-rod, i.e. wish's staff, recals mercury's caduceus, and the wish-wives, t.e.,osknieyjar, valkyrior, the occupation of the psychopompos; we may fairly recognise an echo of the gallic^ or germanic]\lercury in the epithet trismcgistos (lactantius i. 6, 3. vi, 25, 10. ter maximus hermes in ausonius, which later poets, romance and german, in the 12tli and 13th centuries^ transferred to a saracen deity t

hymisqvisa sings of thorr fetching a huge cauldron for the ases to brew ale with, and wearing it on his head, saem. 57; which is very like the strong man hans (ans, as) in the nursery-tale clapping the church bell on his head for a cap. the coupling of alp (elf) with donar in albthonar and thoralfr is worthy of notice, for alpgcschoss (elf-shot) is a synonym for the thunderbolt, and alpruthe (elf-rod) for the donnerkraut [donnerbesen? see p. 183. an intimate relation must subsist between the gods and the elves (p. 180, though on the part of the latter a subordinate one (see suppl^ it is observable that in different lays of the edda thorr goes by different names. in lokaglepsa and harbardslios he is' thorr, asa]?6rr' but in hamarsheimt' vingjwrr, hlorrisi (yet thorr as well, in alvismtll al

even at the present day on festive occasions a wild boar's head is seen among the other dishes as a show-dish, they used in the mid. ages to serve it up at banquets, garnished with laurel and rosemary, to carry it about and play all manner of pranks with it' where stood a hoars head garnished with bayes and rosemarye' says one ballad about arthur's table; when three strokes have been given with a rod over it, it is only the knife of a virtuous man that can carve the first slice. at other times, even a live boar makes its appearance in the hall, and a bold hero chops its head off. at oxford they exhibit a hoars head on christmas day, carry it solemnly round, singing: caput apri defero, reddens laudes domino (see suppl. those aestyans may prove a link of fellowship between the germanic natio

ake into account the crowns and diadems of kings. ammian. marc. 16, 12 mentions chnodomarius, cujus vertici flammeus torulus aptabatur. n. cap. 63 translates the honorati capitis radios of the sol auratus by houhctskhno (headsheen, and to portray the sun's head surrounded with flames is extremely natural. in on. i find the term ro&a for caput radiatum sancti, which i suppose to be the ohg. riiota rod, since virga also goes off into the sense of flagellum, radius, on. geisli. a likening of the gods to radiant luminaries of heaven would at once suggest sucli a nimbus, and blond locks do shine like rays. it is in connexion with the setting sun that tac. germ. 45 brings in formas deorum and radios capitis. around thor's head was put, latterly at all events, a ring of stars (stephanii not. ad s

cyrie. 419 'i one name is particularly attractive: oskmeyjar, wish-maidens (stem. 212. vols, saga cap. 2, given them, i think, because they are in osin's service, and osinn is called oski, wunsc. but there is something more: i find a confirmation of my opinion that wuotan bore the name of wunsc in his identity with mercury, for]\iercury carries the magic wand (caduceus, which is like our v:ishing-rod, ohg. vmnsciligerta(-yerde, yard. the likeness will come out more distinctly from a closer inspection of the two rods, which is yet to come; but if wuotan and wunsc, osinn and osjd are one, we may suppose that the thorn, the sleeping-thorn, which osinn put into the dress of tlie valkyrja brynhildr (soem. 192, was likewise a wishing-thorn. it throws light on the nature of brunhild and chrimhild

3 8 INITIATION CEREMONY

hrates which floweth down upon malkuth, the earth. this river going forth out of eden is the river of the apocalypse, of waters of life, clear as crystal, proceeding out of the throne of god and the lamb on either side of which was the tree of life bearing 12 manner of fruit. and thus do the rivers of eden form the cross, and on that cross the great adam the son who was to rule the nations with a rod of iron is extended from tiphareth and his arms stretch out to gedulah and geburah, and in malkuth is eve, the completion of all, the mother of all, and above the universe she supporteth with her hands the eternal pillars of the sephiroth. as it was said to you in the 30th path. and above the shoulders of that great goddess is nature in her vastness exalted. the grade of practicus is referred

ALEISTER CROWLEY ACROSS THE GULF

with this tooth didst thou frame a blasphemy against the holy one, the bride of osiris" then he pulled out the tongue with his pincers, saying "with this tongue didst thou speak blasphemy against the holy one, the bride of osiris" then took he a strong corrosive acid and blistered his throat therewith, saying "from this throat didst thou blaspheme the holy one, the bride of osiris" then he took a rod of steel, white-hot, and burnt away his secret parts, saying "be thou put to shame, who hast blasphemed the holy one, the bride of osiris" after that, he took a young jackal and gave it to eat at his liver, saying "let the beasts that devour carrion devour the liver that lifted itself up toe blaspheme the holy one, the bride of osiris" with that the wretch died,and they exposed his body in the

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

, shall all be of fine cloth, and in the colours of ninib and inanna, that is, of black and white, for ninib knows the outer regions and the ways of the ancient ones, and inanna subdued the underworld and vanquished the queen thereof and the crown of calling shall bear the eight-rayed star of the elder gods, and may be of beaten copper, set in with precious stones. and thou shalt bear with thee a rod of lapis lazuli, the five-rayed star about thy neck, the frontlet, the girdle, the amulet of ur about thine arm, and a pure and unspotted robe. and these things shall be worn for the operations of calling only, and at other times shall be put away and hid, so that no eye may see them, save your own. as for the worship of the gods, it is after the fashion of your country, but the priests of old

ALEISTER CROWLEY BOOK OF LIES

their movements to the government like so many ticket-of-leave men. the only solution of the social problem is the creation of a class with the true patriarchal feeling, and the manners and obligations of chivalry. book of lies get any book for free on: www.abika.com 170 [173] 82 kappa-epsilon-phi-alpha-lambda-eta pi-beta bortsch witch-moon that turnest all the streams to blood, i take this hazel rod, and stand, and swear an oath-beneath this blasted oak and bare that rears its agony above the flood whose swollen mask mutters an atheist's prayer. what oath may stand the shock of this offence "there is no i, no joy, no permanence? witch-moon of blood, eternal ebb and flow of baffled birth, in death still lurks a change; and all the leopards in thy woods that range, and all the vampires in t

ALEISTER CROWLEY LIBER CHANOKH

, in power exalted above the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod, with the ark of knowledge. moreover you lifted up your voices and sware obedience and faith to him that liveth and triumpheth: whose beginning is not, nor end cannot be: which shineth as a flame in the midst of your palaces, and reigneth amongst you as the balance of righteousness and truth! move therefore, and shew yourselves! open the mysteries of your creation! be friendly unto me, for i a

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

n, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! vi i am thy mate, i am thy man, goat of thy flock, i am gold, i am god, flesh to thy bone, flower to thy rod. with hoofs of steel i race on the rocks through solstice stubborn to equinox. and i rave; and i rape and i rip and i rend everlasting, world without end, mannikin, maiden, maenad, man, in the might of pan. io pan! io pan pan! pan! io pan- vii illustration on page viii described: this is the set of photos originally published facing page 12 in equinox i, 2 and titled there "the signs of the gr

e transposed into subtler terms; for instance, one might master another man, even a stranger, by sheer concentration of will, ceremonially or otherwise wrought up to the requisite potential. but in one way or another that will must be 118 made to impinge on the man; by the normal means of contact if possible, if not, by attacking some sensitive spot in his subconscious sensorium. but the heaviest rod will not land the smallest fish unless there be a line of some sort fixed firmly to both. the third class is characterized by the absence of any existing link between the will of the magician and that controlling the object to be affected (the second class may approximate to the third when there is no possibility of approaching the second mind by normal means, as sometimes happens. this class

ie! one has used the mashie again and again, one's love for it growing in proportion to one's success with it, and that success again made more certain and complete by the effect of this "love under will, which one bestows upon it by using it. it is, of course, very important to keep such an abject away from the contact of the profane. it is instinctive not to let another person use one's fishing rod or one's gun. it is not that they could do any harm in a material sense. it is the feeling that one's use of these things has consecrated them to one's self. of course, the outstanding example of all such talismans is the wife. a wife may be defined as an object specially prepared for taking the stamp of one's creative will. this is an example of a very complicated magical operation, extending

th the entire structure of the universe that the observation of their fall should not enable us to measure all things in heaven and earth. with one piece of curved glass we have discovered uncounted galaxies of suns; with another, endless orders of existence in the infinitesimal. with the prism we have analysed light so that matter and force have become intelligible only as forms of light. with a rod we have summoned the invisible energies of electricity to be our familiar spirit serving us to do our will, whether it be to outsoar the condor, or to dive deeper into the demon world of disease than any of our dreamers dared to dream. since with four bits of common glass mankind has learnt to know so much, achieved so much, who dare deny that the book of thoth, the quintessentialized wisdom o

end the "priest "and "priestess "ready to hold any appropriate weapon as may be necessary" vi. of the consecration of the elements "the "priest "makes five croses"+3+1+2 "on paten and cup"+4 "on paten alone"+5 "on cup alone" the priest. life of man upon earth, fruit of labour, sustenance of endeavour, thus be thou nourishment of the spirit"(he touches the host with the lance" by the virtue of the rod! be this bread the body of god"(he takes the host" gr:tau-omicron-upsilon-tau-omicron gr:epsilon-sigma-tau-iota gr:tau-omicron gr:sigma-omicron-mu-alpha gr:mu-omicron-upsilon "he kneels, adores, rises, turns, shows host to the people, turns, replaces host and adores. music. he takes the cup" vehicle of the joy of man upon earth, solace of labour, inspiration of endeavour, thus be thou ecstasy

psilon-tau-omicron gr:epsilon-sigma-tau-iota gr:tau-omicron gr:sigma-omicron-mu-alpha gr:mu-omicron-upsilon "he kneels, adores, rises, turns, shows host to the people, turns, replaces host and adores. music. he takes the cup" vehicle of the joy of man upon earth, solace of labour, inspiration of endeavour, thus be thou ecstasy of the spirit"(he touches the cup with the lance" by the virtue of the rod! be this wine the blood of god"(he takes the cup" gr:tau-omicron-upsilon-tau-omicron gr:epsilon-sigma-tau-iota -tau- omicron gr:pi-omicron-tau-eta-rho-iota-omicron-nu gr:tau-omicron-upsilon gr:alpha-iota-mu-alpha-tau-omicron-sigma gr:mu-omicron-upsilon"(he kneels, adores, rises, turns, shows the cup to the people, turns, replaces the cup and adores. music" 356 for this is the covenant of resur

ight shall be 8 inches, and the diameter 3 inches. let him by his understanding and ingenium devise a number to represent the universe. let his philosophus approve thereof. let the practicus engrave the same upon his cup with his own hand and instrument. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of azure blue "the baculum" let the philosophus take a rod of copper, of length eight inches and diameter half an inch. let him fashion about the top a triple flame of gold. let him by his understanding and ingenium devise a deed to represent the universe. let his dominus liminis approve thereof. let the philosophus perform the same in such a way that the baculum may be partaker therein. let it when finished be consecrated as he hath skill to perform

ALEISTER CROWLEY MAGICK WITHOUT TEARS

the source of heat, is unsurpassable) the walls should be "self-coloured" a neutral tint- green, grey or blue-grey? and entirely bare, unless you put up, in the proper quarters, the proper designs, such as the "watch towers- see the equinox i, 7. remember that your "east" your kiblah, is boleskine house, which is as near as possible due north from plymouth. find north by the shadow of a vertical rod and noon, or by the pole-star. work out the angle as usual. the st l of revealing may be just on the n. wall to make your "east" magic without tears get any book for free on: www.abika.com 156 next, your circle. the floor ought to be "earth" green; but white will serve, or black (a masonic carpet is not at all bad) the circle itself should be as shown in book 4, part ii; but as this volume is

ALEISTER CROWLEY MEDITATION

oners of the a'.a. is useful and necessary. above all the practices of liber iii must be done again and again, for these practices develop not only vigilance but those inhibiting centres in the brain which are, according to some psychologists, the mainspring of the mechanism by which civilized man has raised himself above the savage. so far it has been spoken, as it were, in the negative. aaron's rod has become a serpent, and swallowed the serpents of the other magicians; it is now necessary to turn it once more into a rod<exodus for a rod of almond is hebrew letters: mem-tet-hay hay-shin-qof-dalet, adding to 463. now 400 is tau, the path leading from malkuth to yesod. sixty is samekh, the path leading leading sic from yesod to tiphereth; and

he other magicians; it is now necessary to turn it once more into a rod<exodus for a rod of almond is hebrew letters: mem-tet-hay hay-shin-qof-dalet, adding to 463. now 400 is tau, the path leading from malkuth to yesod. sixty is samekh, the path leading leading sic from yesod to tiphereth; and 3 is gimel, the path leading thence to kether. the whole rod therefore gives the paths from the kingdom to the crown. this magical will is the wand in your hand by which the great work is accomplished, by which the daughter is not merely set upon the throne of the mother, but assumed into the highest<magick, the absolute is called the crown, god is called the father, the pure soul is called the mother, the holy gua

ALEISTER CROWLEY SEPHER SEPHIROTH

e, glory: a title of chesed hlwdg a woman; strength; an army lyx to grow warm; heat, fire; black mx jubilee lbwy from that time, of old (see ps. 93:2& prov. 8:22) z)m fat; marrow xm 49 the living god yx l) resembled; meditated; silent hmd drooping, being sick hlwx strength )lyx heat, fury (ch )mx a bringing forth, birth, nativity hdyl a measuring; a measure hdm to dissolve, melt: gsolve h gwm the rod of aaron +m 50 the number of gates of understanding (the number of permutations of the lower seven sephiroth with each other, plus one for unity) closed, shut up m) great fish (jonah fs whale) lwdg gd to ferment; they (masc) hmh pains, sorrows ylbx unclean, impure )m+ the sea my all; every lk to thee kl who? which; whoever, everyone; waters (see i.r.q. 996, gmercury h) ym red earth, the soil h

38-39) nb meditation (cf. 827; imagination; sin hmz a desirable one; to desire dmx brother-in-law mby hwhy in assiah hh ww hh dwy a dog blk 53 a stone, rock nb) elihu (see 52 )whyl) garden ng to defend, hide; a wall; the sun; fury hmx the spleen lwx+ a lover hbh)m 54 a basin, bowl, vessel (ex. 24:6) ng) rest ymd to judge, rule nd pertaining to summer mwx my flame; enchantments y+hl tribe; branch, rod, staff, stick, sceptre, spear; a bed h+m to remove; a heap, wall dn 55 1-10. the sum of the sephiroth; the mystic number of malkuth. thief; stole bng robbery, pillage hlyzg silence hmwd a footstool mwdh to swell, heave (see 51) myh to walk klh knuckle; member, limb )ylwx bride: a title of malkuth hlk noon; midday bgn ornament; splendour, eminence hn lo; whether, if; they (fem) nh 56 dread, ter

w hg# field, soil, land hd# transgression# 310 to trample on, conquer #wd to govern, bind #bx formed rcyy the initials of idra rabba qadisha (each letter is half of each letter of rtk, kether)+b1523 qry is, are; essence, being #y a young lion rypk habitations nyrwdm gift, tribute y# 311 man: a title of tiphareth #y) archangel of binah l)yqpc raphael: archangel of air (lit. ghealing of god h) l)pr rod (ps. 23:4 +b# 312 to renew (hence a new moon, a month #dx west (hence our gmoor h: gperson living in the west h, as from the arabic gmaghrabi h> gk. gmauros h, etc) br(m 314 perfect praise (i.e. religious) rwmg llh metatron: the archangel of kether (cf. 224) nwr++m out of the way, remote qwxr shaddai, the almighty: a name of god yd# acacia wood h# 315 ice, hail; crystal, pearl #ybg gullet+#w f

ovenant; an engagement; a betrothed ntx 460 holiness unto hwhy (ex. 39:30) hwhyl #dq the lord is a man of war hmxlm #y) hwhy 461 bases, pedestals, sockets twnd) firm, strong, rigid, hard; rough; protruding nty) 462 the supernal earth [is binah] hnwyl( cr) a path btyn the abyss of height mwr qmw( 463 the pillar of mildness: the paths gimel, samekh and tau (cf. 26& 48) t s g crystal; glass tykwkz a rod of almond dq#h h+m the special intelligence (i.z.q. 264, et seq) hnwbt caps, crowns, diadems nygt prayer hnxt 464 constant, perpetual ydymt 465 a kiss; a little (or, sweet) mouth hqy#n 466 the goddess nuit (cf. 75) tywn the world of yetzirah (formation; referred to the ruach) hrycyh mlw( skull tlglg kidneys twylk autumn wts 467 path hbytn 469 fillets (i.e. bindings [of the pillars] mhyqw#x 470

t god hyh) r) hyh) 544 apples (ct. 2:5) myxwpt 545 a boar of the wood r(ym ryzx 546 sweet qwtm preserves; a watchman rmw# guards rwm# the head that is not: a title of kether )ld)#yr thy god (deut. 4:24, 28:58 *kyhl) 548 lord god of knowledge: the divine name of tiphareth t(dw hwl) hwhy 549 moral; felt, sensed #grwm storm-wind hr(s xwr 550 eagle, vulture, bird of prey; to fall off, fall away r#n a rod of iron (ps. 2) lzrb +b# masters, princes, heads, chiefs myr# dragons (restricted (ps. 74:13) mnynt 551 thy terror *kmy) lead, the metal of saturn; a plummet-line, level, water-level *kn) 552 the daily want, daily desire mymy tdmx 553 the great dragon lwdg nynt 554 bearing seed (rz (rz 555 obscurity htp( the god had (spelt in full :d):h 556 mark, vestige, footstep wmy#r restoration nwqt 557 fi

ALEISTER CROWLEY THE HEART OF THE MASTER

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. around him are four

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ood; thus parsifal acquires the sacred lance, emblem of virility. he usually wears the 'coat of many colours' like joseph the 'dreamer; so he is also now the green man of spring festivals. but his 'folly' is now not innocence but inspiration of wine; he drinks from the graal, offered to him by the priestess. so we see him fully armed as bacchus diphues, male and female in one, bearing the thyrsus-rod, and a cluster of grapes or a wineskin, while a tiger leaps up by his side. this form is suggested in the taro card, where 'the fool' is shown with a long wand and carrying a sack; his coat is motley. tigers and crocodiles follow him, thus linking this image with that of harpocrates. almost identical symbols are those of the secret god of the templars, the bi-sexual baphomet, and of zeus arrhe

ence for any special forms of experience, and seek eagerly after novel adventures (like a philatelist after rare stamps) to complete the collection. they are also as a rule both very careful and very careless about their bodily welfare, taking pains to preserve their powers for the purpose of gaining new experiences, but utterly indifferent to them as valuable in themselves. they rule them with a rod of iron, and train them like pugilists; but they risk them recklessly whenever the work demands it. it is important to understand the necessity of our present universe. perfection could do not otherwise than create imperfection. but was there not original imperfection? no; for perfection is hardly more than that original state, since we cannot conceive the total as susceptible of addition<
ALEISTER CROWLEY THE OTO GNOSTIC MASS

en attend the priest and priestess, ready to hold any appropriate weapon as may be necessary. vi of the consecration of the elements the priest makes the five crosses. 3 12 on paten and cup; 4 on paten alone; 5 on cup alone. the priest: life of man upon earth, fruit of labour, sustenance of endeavour, thus be thou nourishment of the spirit! he touches the host with the lance. by the virtue of the rod be this bread the body of god! he takes the host. to(c)uto'(c)esti t(c)o s(c)oma mou. he kneels, adores, rises, turns shows host to the people, turns, replaces host, and adores. music. he takes the cup. vehicle of the joy of man upon earth, solace of labour, inspiration of endeavour, thus be thou ecstasy of the spirit! he touches the cup with the lance. by the virtue of the rod be this wine th

ALEISTER CROWLEY THE QABALAH

a, that one must know truth before one can rely upon the qabalah to show truth. like the immortal burglar: bill wouldn t hurt a baby he s a pal as you can trust. he s all right when yer know im; but yer ve got to know im fust. so those who have committed themselves to academic study of its mysteries have found but a dry stick: those who have understood (favoured of god) have found therein aaron s rod that budded, the staff of life itself, yea, the venerable lingam of mahasiva! it is for us to trace the researches of frater p. in the qabalah, to show how from this storehouse of child s puzzles, of contradictions and incongruities, of paradoxes and trivialities, he discovered the very canon of truth, the authentic key of the temple, the word of that mighty combination which unlocks the treas

of a deity worshipped in three persons and in three ways: viz (1) with averted face (2) with prostration (3) with identification. 418. pertains principally to part ii, q.v. 419. tyf, the letter teth. 434. tld, the letter daleth. 440. ylt, the great dragon.54 441. tma, truth. note 441= 21 21. 21 is hyha, the god of kether, whose will is truth. 450. t, the great dragon. 463. dqch hfm, moses wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. tud, knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth heads of the stooping dragon, raised up when the tree of life was shattered, and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.55 also, and very specifically, liber 418. it is the demon that

ALEISTER CROWLEY THE SWORD OF SONG

r: my soul must utterly dissever 635 its very silliest thought, belief, from such a god as possible, its vilest from his worship. never! avaunt, abominable chief of hate s grim legions; let me well 640 gird up my loins and make endeavour, and seek a refuge from my grief, o never in heaven but in hell! oh, very well! i think you say, wait only till your dying day! 645 see whether then you kiss the rod, and bow that proud soul down to god! i perfectly admit the fact; quite likely that i so shall act! here s why creation jumps at prayer. 650 you christians quote me in a breath this, that, the other atheist s death;73 how they sought god! of course! impair by just a touch of fever, chill, my health where flies my vivid will? 655 my carcase with quinine is crammed; i wish south india were damne

is, he taught me that, he grew me mangoes in his hat18 i brought him corn: he made good grist of it: and here, my christian friend, s the gist of it! 80 first, here s philosophy s despair the cynic scorn of self. i think at times the search is worth no worry, and hasten earthward in a hurry, close spirit s eyes, or bid them blink, 85 go back to swinburne s19 counsel rare, kissing the universe its rod, as thus he sings for this is god; be man with might, at any rate, in strength of spirit growing straight 90 and life as light a-lving out! so swinburne doth sublimely state, and he is right beyond a doubt. so, i m a poet or a rhymer; a mountaineer or mountain climber. 95 so much for crowley s vital primer. the inward life of soul and heart, that is a thing occult, apart: but yet his metier or

offering, gold; the sixth offering, dung; the seventh offering, poison. with the dust he gave a sickle to gather the harvest of that dust. with the ashes he gave a sceptre, that one might rule them aright. with the sand he gave a sword, to cut that sand withal. with the bay-leaves he ave a sun, to wither them with the gold he gave a garland of sores, and that was for luck. with the dung he gave a rod of life to quicken it [thus in collected works. may be a compositor s error for abrahadabra, or maybe not t.s] 1 this is all obscure. 2 refer to the planets. ambrosii magi hortus rosarum 119 somnium auri potabilis. tredecim voces. ordinis inceptio. vitae. viae. with the poison he gave also in offering a stage and a maiden. but about the noon came one shining unto our father and gave him to dri

ALEISTER CROWLEY EQ I 1

soms in the glade, softly, softly, as he went to the sombre sacrament, stealthy stepping to the tryst in his gown of amethyst. earlier yet his soul had come to the hill of martyrdom, 37 where the charred and crook d stake like a black envenomed snake by the hangman's hands is thrust through the wet and writhing dust, never black and never dried heart's blood of a suicide. he had plucked the hazel rod from the rude and goatish god, even as the curved moon's waning ray stolen from the king of day. he had learnt the elvish sign; given the token of the nine: once to rave, and once to revel, once to bow before the devil, once to swing the thurible, once to kiss the goat of hell, once to dance the aspen spring, once to croak, and once to sing, once to oil the savoury thighs of the witch with sea

y chill from the world that wails beneath death's black throat and lipless teeth. there he had stood- his bosom bare- tracing life upon the air with the crook and with the flail lashing forward on the gale, till its blade that wavereth like the flickering of death sank before his subtle fence to the starless sea of sense. now at last the man is come haply to his halidom. 39 surely as he waves his rod in a circle on the sod springs the emerald chaste and clean from the duller paler green. surely in the circle millions of immaculate pavilions flash upon the trembling turf like the sea-stars in the surf- millions of bejewelled tents for the warrior sacraments. vaster, vaster, vaster, vaster, grows the stature of the master; all the ringed encampment vies with the infinite galaxies. in the mid

the trembling turf like the sea-stars in the surf- millions of bejewelled tents for the warrior sacraments. vaster, vaster, vaster, vaster, grows the stature of the master; all the ringed encampment vies with the infinite galaxies. in the midst a cubic stone with the devil set thereon; hath a lamb's virginal throat; hath the body of a stoat; hath the buttocks of a goat; hath the sanguine face and rod of a goddess and a god! spell by spell and pace by pace! mystic flashes swing and trace velvet soft the sigils stepped by the silver-starred adept. back and front, and to and fro, soul and body sway and flow in vertiginous caresses to imponderable recesses, 40 till at last the spell is woven, and the faery veil is cloven that was sequence, space, and stress of the soul-sick consciousness "give

and trace velvet soft the sigils stepped by the silver-starred adept. back and front, and to and fro, soul and body sway and flow in vertiginous caresses to imponderable recesses, 40 till at last the spell is woven, and the faery veil is cloven that was sequence, space, and stress of the soul-sick consciousness "give thy body to the beasts! give thy spirit to the priests! break in twain the hazel rod on the virgin lips of god! tear the rosy cross asunder! shatter the black bolt of thunder! such the swart ensanguine kiss of the resolute abyss" wonder-weft the wizard heard this intolerable word. smote the blasting hazel rod on the scarlet lips of god; trampled cross and rosy core; brake the thunder-tool of thor; meek and holy acolyte of the priestly hells of spite, sleek and shameless catami

gles were any protection- was taking possession of her, eating its way into her. and its embrace was deadly cold. yet the hell-clutch at her heart filled her with a fearful joy. she ran forward; she put her arms round the skeleton; she put her young lips to its bony teeth, and kissed it. instantly, as at a signal, a drench of the waters of death washed all the human life out of her being, while a rod as of steel smote her even from the base of the spine to the brain. she had passed the gates of the abyss. shriek after shriek of ineffable agony burst from her tortured 107 mouth; she writhed and howled in that ghastly celebration of the nuptials of the pit. exhaustion took her; she fell with a heavy sob* when she came to herself she was at home. still that lamentable crew of cats miauled abo

and their religion. and they don't wash it. but let us take a less unpleasing metaphor, the whip! as some schoolboy poet repeatedly wrote, his rimes as poor as edwin arnold, his metre as erratic and as good as francis thompson, his good sense and frank indecency a match for browning "can't be helped; must be done- so" nay 'tis a bad, bad rime. and only after the scourge that smites shall come the rod that consoles, if i may borrow a somewhat daring simile from abdullah haji of shiraz and the twenty-third psalm. well, i would much prefer to spend my life at the rod; it is wearisome and loathsome to be constantly flogging the tough hide of britons, whom after all i love "whom the 134 lord loveth he chasteneth, and scourgeth every son that he receiveth" i shall really be glad if a few of you

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, beyond all these images art

judgment. it has no physiological theory of the production of these its favourite states, by which it may accredit them; and its attempt to discredit the states which it dislikes, by vaguely associating them with nerves and liver, and connecting them with names connoting bodily affliction, is altogether illogical and inconsistent. prof. william james. 141 and there was given me a reed like unto a rod: and the angel stood, saying, rise, and measure the temple of god and the altar, and them that worship therein "rev" xi. 1. 142 preface the question "ave" there must have been a time in the life of every student of the mysteries when he has paused whilst reading the work or the life of some well-known mystic, a moment of perplexity in which, bewildered, he has turned to himself and asked the q

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that one must know truth before one can rely upon the qabalah to show truth. like the immortal burglar "bill wouldn't hurt a baby- he's a pal as you can trust, he's all right when yer know 'im; but yer've got to know 'im fust" so those who have committed themselves to academic study of its mysteries have found but a dry stick: those who have understood (favoured of god) have found therein aaron's rod that budded, the staff of life itself, yea, the venerable lingam of mahasiva! it is for us to trace the researches of frater p. in the qabalah, to show how from this storehouse of child's puzzles, of contradictions and incongruities, of paradoxes and trivialities, he discovered the very canon of truth, the authentic key of the temple, the word of that mighty combination which unlocks the treas

deity worshipped in three persons and in three ways: viz (1) with averted face (2) with prostration (3) with identification. 418. pertains principally to part, q.v. 419. tith, the letter teth. 434. dlth, the letter daleth. 440. thli, the great dragon. 441. amth, truth. note 441= 21 x 21. 21 is ahih, the god of kether, whose will is truth. 450. thn, the great dragon. 463. nth hshqd, moses' wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. dvth, weh note: sic, should be doth in the substitutions used in text knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth head of the stooping dragon, raised up when the tree of life was shattered, and macroposopus set cherubim against microposopus. see 4= 7 ritual "supra"

ALEISTER CROWLEY EQ I 5

one of the night of time; between ye vibrateth the lord of the forces of matter. o nox, nox qui celas infamiam infandi nefandi, deo solo sit laus qui dedit signum non scribendum. laus virgini cuius stuprum tradit salutem. o night, that givest suck from thy paps to sorcery, and theft, and rape, and gluttony, and murder, and tyranny, and to the nameless horror, cover us, cover us, cover us from the rod of destiny; for cosmos must come, and the balance be set up where there was no need of balance, because there was no injustice, but only truth. but when the balances are equal, scale matched with scale, then will chaos return. yea, as in a looking-glass, so in thy mind, that is backed with the false metal of lying, is every symbol read averse. lo! everything wherein thou hast trusted must conf

ALEISTER CROWLEY EQUINOX EQ I 1 2

and if you offer me a donkey-ride at a shilling the first hour and sixpence the second, you must not be surprised at the shrewd silliness of my replying that i will take the second hour first. but that is always the way; the love of besting our dearest friends in a bargain is native to us: and so, even in religion, when we are dealing with our own souls, we try to cheat. i go out to cut an almond rod at midnight, and, finding it inconvenient, i "magically affirm" that ash is almond and that seven o'clock is twelve. it seems a pity to have become a magician, capable of forcing nature to accommodate herself to your statements, for no better use to be made of the power than this! miracles are only legitimate when there is no other issue possible. it is waste of power (the most expensive kind

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th came, i could kiss him into life; though life came, i could kiss him into death, and yet nor live nor die! xxx yet i that am the babe, the sire, the dam, am also none of these at all; 102 for now that cosmic chaos of i am bursts like a bubble. mystical the night comes down, a soaring wedge of flame woven therein to be a sign to them who yet have never been. xxxi the universe i measured with my rod. the blacks were balanced with the whites; satan dropped down even as up soared god; whores prayed and danced with anchorites. so in my book the even matched the odd: no word i wrote therein, but sealed it with the signet of the goat. xxxii this also i seal up. read thou herein whose eyes are blind! thou may'st behold within the wheel (that alway seems to spin all ways) a point of static gold

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isk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the star and the seal; i am lord of the snake and the sword; reveal us the riddle, reveal! bring us the word of the lord! as the flame of the sun, as the roar of the sea, as the storm of the air, as the quake of the earth- let it soar for a boon, for a bane, for a snare, for a lure, for a light, for a kiss, for a rod, for a scourge, for a sword- bring us thy burden of bliss- bring us the word of the lord! perdurabo. 200 the daughter of the horseleech a fable tria sunt insaturabilia, et quartum, quod nunquam dicit: sufficit. infernus, et os vulvae- prov. xxx. 16. the great white spirit stretched himself and yawned. he had done an honest six day's work if ever a man did; yet in such physical training was he

e within these limits. the translation might have been better done in one or two places- bother! here's hedonia coming for lunch. what a wormy worm ombricius was! d. carr. peter the cruel. by edward storer. john lane. this admirable story of a little-known monarch dresses once more the middle ages in robes of scarlet, winged and shot with a delicate impressionism. mr. storer wields a pen like the rod of moses; he has struck the water of romance from the rock of history; such scenes have rarely been so vividly described since de sade and sacher-masoch passed on the the great reward. caligula ii. morag the seal. by j. w. bnrodie-innes. rebman. 6"s" one must wish that mr. brodie-innes' english were equal to his imagination. again and again a lack of perfect control over his medium spoils one

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ight shall be 8 inches, and the diameter 3 inches. let him by his understanding and ingenium devise a number to represent the universe. let his philosophus approve thereof. let the practicus engrave the same upon his cup with his own hand and instrument. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of azure blue "the baculum" let the philosophus take a rod of copper, of length eight inches and diameter half an inch. let him fashion about the top a triple flame of gold. let him by his understanding and ingenium devise a deed to represent the universe. let his dominus liminis approve thereof. let the philosophus perform the same in such a way that the baculum may be partaker therein. 18 let it when finished be consecrated as he hath skill to perfo

kes his body tremble to the drone of tom-tom and of cymbal wooed by love's assassin sorceries! el arabi! el arabi! the moon is down; we are alone; may not our mouths meet, madden, mix, melt in the starlight of a kiss? el arabi! there by the palms, the desert's edge, i drew thee to my heart and held thy shy slim beauty for a splendid second; and fell moaning back, smitten by love's forked flashing rod- as if the uprooted mandrake yelled! as if i had seen god, and died! i thirst! i writhe upon the rack! el arabi! el arabi! it is not love! i am compelled by some fierce fate, a vulture poised, heaven's single ominous speck of black. el arabi! 37 there in the lonely bordj across the dreadful lines of sleeping men, swart sons of the sahara, thou didst writhe slim, sinuous and swift, warning me w

; see diagrams in "the vision and the voice" 176 ideas for mental concentration. concentration on scarlet sphere in tiphereth. let it slowly rise into da th and darken, after which into kether and be a white brilliance; thence fling it flashing, or bring it down and keep it in tiphereth. at this city, on the first of may, he solemnly began anew the operations of the great work, and bought a steel rod for a wand, and tools to work it. on the second he bought gold, silver, and a jewel wherewith to make a crown; and on the third set sail for japan. during the voyage the following practices have been recorded: may 4th. prithivi-apas.177 45 m. also went on an astral journey to japan. in which i found myself crossing great quantities of coral-pearl entangled with seaweed and shells. after having

akkra 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 life; being a doer of holiness, he is a knower of holiness; having practised truth, he has become accomplished in the knowledge of truth. he perceives the working of the inn

ALEISTER CROWLEY EQUINOX EQ I 6 2

the moors and the woods, the fields and the floods, are with us for ever! 39 ist maenad. are of us for ever. evoe! evoe! autonoe. agave! he cometh! agave. cry ho! autonoe! all. ho! ho! evoe, ho! iacche! evoe! evoe! agave. the white air hummeth with force of the spirit. we are heirs: we inherit. our joys are as theirs; weave with your prayers the joy of a kiss! ho! for the bliss of the cup and the rod. he cometh! o lover! o friend and o god, cover us, cover our faces, and hover above us, within us! daintily shod, daintily robed, his witcheries spin us a web of desire. subtle as fire he cometh among us. the whole sky globed is on fire with delight, delight that hath stung us, the passion of night. night be our mistress! that tress and this tress 40 weave with thy wind into curls deep-vined!

isk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the star and the seal; i am lord of the snake and the sword; reveal us the riddle, reveal! bring us the word of the lord; as the flame of the sun, as the roar of the sea, as the storm of the air, as the quake of the earth- let it soar for a boon, for a bane, for a snare, for a lure, for a light, for a kiss, for a rod, for a scourge, for a sword- bring us thy burden of bliss- bring us the word of the lord! taurus. in vain thou askest speech from our lady of silence: cancer. bear the cup of libation! pan. 333-333-333["recites" roll through the caverns of matter, the world's irremovable bounds! roll, ye wild billows of ether! the sistron is shaken and sounds! wild and sonorous the clamour, vast in the region

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ve me nothing priceless. give me the purity distilled from dervish sweat and satyr bruises. the holy graal with wine is filled from no unbroken cruses. doth not the world's great alchemist corrupt his oysters to make pearls? shall not these lips praise him? they kissed no cold reluctant girl's. jaja' hath woven the web of god from threads of lust and laughter spun. in heaven the rose is worth the rod; and love as water, one. 47 iii jeanne a pastoral "to raymond radclyffe "hey diddle diddle! the cat and the fiddle! the cow jumped over the moon" i laid mine ear against your heart, jeanne! a masterpiece of nature turned a masterpiece of art, with your blanched egyptian beauty foiled by the hungry eyes, and the red mouth soiled by the honey of mine that your greed has spoiled, jeanne! the body

ALEX SANDERS THE KING OF THE WITCHES

e of his colleagues in the laboratory was a quiet girl, tall-at five-foot-seven, the same height as alex-and more refined than the others. doreen and he became lovers. he was twenty-one, she nineteen, when they married and moved into a small two-up-and-two-down house in vale street, hulme. almost from the start he felt trapped. what had happened to the rosy dreams he had had? here he was in a 6s. rod-aweek house with no hot water and, most frightening of all, there was a baby on the way. he redoubled his efforts to find another witch with whom he could work magic-if only to influence his opportunities for promotion. doreen had, no idea that she had married a witch, and as he lay beside her at night, frustrated and resentful, tantalizing glimpses of the future flickered before his eyes. he

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

that body on the buddhic plane or atmic plane. at the final two initiations which set a man free from the three worlds, and enable him to function in the body of vitality of the logos and wield that force, the initiate becomes the five-pointed star and it descends upon him, merges in him, and he is seen at its very centre. this descent is brought about by the action of the initiator, wielding the rod of power, and puts a man in touch with the centre in the body of the planetary logos of which he is a part, and this consciously. the two initiations called the sixth and seventh take place on the buddhic and atmic planes; the five-pointed star "blazes forth from within itself" as the esoteric phrase has it, and becomes the seven-pointed star; it descends upon the man and he enters within the

and under guidance to employ certain forms of group energy, until the time comes when he is in a position scientifically to wield planetary force. the length of time taken over his final stage is entirely dependent upon the progress he makes in the service of his race and in the development of those powers of the soul which are the natural sequence of spiritual unfoldment. the application of the rod of initiation at the first two initiations by the bodhisattva enables the initiate to control and utilise the force of the lower self, the true sanctified energy of the personality in service; at the third initiation the application of the rod by the one initiator makes available in a vastly more extensive manner the force of the higher self or ego, and brings into play on the physical plane t

olar system, a still higher type of energy in expression of the one self comes into play, and can only be hinted at. at the seventh initiation that one of whom sanat kumara is the manifestation, the logos of our scheme on his own plane, becomes the hierophant. at the sixth initiation the expression of this existence on an intermediate plane, a being who must at present remain nameless, wields the rod and administers the oath and secret. in these three expressions of hierarchical government sanat kumara on the periphery of the three worlds, the nameless one on the confines of the high planes of human evolution, and the planetary spirit himself at the final stage we have the three great manifestations of the planetary logos himself. through the planetary logos at the final great initiation f

d as three-fifths of the human family will then have esoterically "set their feet upon the path" and a large percentage of them will then be in process of becoming the path itself, the more normal routine will again be resumed. initiation on the various planets. the process of stimulation of the human egos by means of graded instructions, and the application of the dynamic electrical force of the rod is employed on three of the planets of our system at this time. it is instituted during every fourth round, and its peculiar interest lies in the fact that the emphasis for the fourth creative hierarchy in every fourth chain and globe during the fourth round is laid upon the fourth initiation, that of the crucifixion. the fourth creative hierarchy is the great expression of the conscious will

tudent needs to remind himself that the other planetary schemes, though fundamentally the same as our fourth scheme, yet have their profound differences in manifestation, due to the varying characteristics and the individual karma of the incarnating planetary logos or ray. these differences affect: a. the initiatory process, both in its ceremonial and altruistic aspects. b. the application of the rod, for the type of force which it embodies, when brought into conjunction with the differentiated force of the planetary type, produces results of varying nature and degree. c. the seasons of initiation. the egos in incarnation on any planet will according to ray type be easily stimulated or not as the case may be, according to astrological conditions, and- 55- initiation, human and solar copyri

phenomena. first and foremost is the energy or force emanating from the sun sirius. if it might be so expressed, the energy of thought, or mind force, in its totality, reaches the solar system from a distant cosmic centre via sirius. sirius acts as the transmitter, or the focalising centre, whence emanate those influences which produce self-consciousness in man. during initiation, by means of the rod of initiation (acting as a subsidiary transmitter and as a powerful magnet) this energy is momentarily intensified, and applied to the centres of the initiate with terrific force; were it not that the hierophant and the two sponsors of the initiate pass it primarily through their bodies, it would be more than he could stand. this increase of mind energy results in an expansion and an apprehens

r of the application of these varying types of energy, nor to give the initiation during which the man contacts the different types. these facts involve the secrets of the mysteries, and no purpose is served by revealing them. other types of force from certain of the planetary schemes, as well as from cosmic centres, are brought into play by the initiator and transmitted through the medium of the rod to the various centres in the initiate's three vehicles, the mental, the astral, and the etheric centres. at the fourth initiation a specialised type of force from a centre which must remain nameless is applied to a man's causal body, and is one of the causes of its final disintegration. in thinking of this matter of the attainment of the sons of men, we must recognise that as mankind complete

rtment of the mahachohan, and on one or other of the four lesser rays, the rays of attribute- 62- initiation, human and solar copyright 1998 lucis trust 2. for the major initiations on one or other of the three major rays, the rays of aspect, which are administered by the bodhisattva, and are therefore the first two initiations. 3. for the higher three initiations at which sanat kumara wields the rod. at all initiations the lord of the world is present, but at the first two he holds a position similar to that held by the silent watcher, when sanat kumara administers the oath at the third, fourth and fifth initiations. his power streams forth and the flashing forth of the star before the initiate is the signal of his approval, but the initiate does not see him face to face until the third i

stand, one on each side of the applicant, within the triangle; at the third, fourth and fifth initiations, the mahachohan and the bodhisattva perform the function of sponsor; at the sixth and seventh initiations two great beings, who must remain nameless, stand within the esoteric triangle. the work of the sponsors is to pass through their bodies the force or electrical energy emanating from the rod of initiation. this force, through radiation, circles around the triangle and is supplemented by the force of the three guardians; it next passes through the centres of the sponsors, being transmitted by an act of will to the initiate. enough has been said elsewhere in this book anent the lodge of masters and their relation to the applicant for initiation, whilst the work of the initiate himse

he many. if this book serves no other purpose than to spur some one to renewed believing effort, it will not have been written in vain- 65- initiation, human and solar copyright 1998 lucis trust chapter xii the two revelations we can now consider the stages of the initiation ceremony, which are five in number, as follows: 1. the "presence" revealed. 2. the "vision" seen. 3. the application of the rod, affecting: a. the bodies. b. the centres. c. the causal vehicle. 4. the administration of the oath. 5. the giving of the "secret" and the word. these points are given in due order, and it must be remembered that this order is not idly arranged, but carries the initiate on from revelation to revelation until the culminating stage wherein is committed to him one of the secrets and one of the fi

in the logoic body receiving stimulation. when that is the case, the initiation of his own planetary logos takes place, and consequently he (as a cellular body) receives an added stimulation along with the other sons of men. 3. planetary, used by a planetary logos for initiatory purposes, and for the third, fourth, and fifth major initiations, with the two higher. at the planetary initiation the rod of power, wielded by the solar logos, is charged with pure electrical force from sirius, and was received by our logos during the secondary period of creation, from the hands of that great entity who is the presiding lord of the lords of karma. he is the repository of the law during manifestation, and he it is who is the representative in the solar system of that greater brotherhood on sirius

ch enables them to draw down the pure electric force with which their rods of office must be charged, and commits to their keeping the peculiar secret of their particular planetary scheme. 4. hierarchical, used by an occult hierarchy for minor initiations, and for the first two initiations of manas by the bodhisattva. when man individualised in lemurian days, it was through the application of the rod of initiation to the logos of our earth chain, which touched into activity certain centres in his body, with their corresponding groups. this application produced literally the awakening of the life to intelligent work on the mental plane. animal man was conscious on the physical and on the astral planes. by the stimulation effected by the electric rod this animal man awoke to consciousness on

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

he light shine forth" the effort of the flame within the crystal cave becometh ever greater. the cry goes forth for other aid from other flaming souls. the response comes. the lord of flame, the ancient one, the mighty lord of fire, the point of blue within the hidden diamond, the youth of timeless aeons, assisteth in the work. the inner burning light and the outer waiting fire, together with the rod, meet on the sphere of crystal, and lo, the work is done. the crystal rends and quivers. seven times the work proceeds. seven the efforts made. seven the applications of the rod, held by a lord of flame. three are the lesser touches; four the divine assistance. at the final fourth the work is done and the whole cave disrupts. the lighted flame within spreads through the- 18- a treatise on cosm

aspirant, therefore, has three things to do: 1. purify, discipline and transmute his threefold lower nature. 2. develop knowledge of himself, and equip his mental body; build the causal body by good deeds and thoughts, 3. serve his race in utter self-abnegation. in doing this he fulfils the law, he puts himself in the right condition for training, fits himself for the ultimate application of the rod of initiation, and thus minimises the danger that attends the awakening of the fire- 92- a treatise on cosmic fire copyright 1998 lucis trust all that is intended to do in this treatise, is to cast some further light upon these centres, to show their interrelation, and to trace the effects produced by their rightful development. to do this, as before stated, the subject will be divided into th

and recognition and awareness ensues. the fire of manas burns continuously and is fed by that which is attracted and repulsed. when the two blend, the stimulation is greatly increased and the ability to touch intensified. the law of attraction persists in its work until another fire is attracted and touched, and the threefold merging is completed. forget not in this connection the mystery of the rod of initiation.84(73) later when we consider the subject of the centres and initiation it must be remembered that we are definitely studying one aspect of this mysterious faculty of touch, the faculty of the second logos, wielding the law of attraction- 115- a treatise on cosmic fire copyright 1998 lucis trust let us now finish what may be imparted on the remaining three senses sight, taste, sm

is alignment is brought about eventually at initiation. at the time that initiation is taken, the centres are all active and the lower four (which correspond to the personality) are beginning the process of translating the fire into the three higher. the dual revolution in the lower centres is clearly to be seen and the three higher are commencing to be similarly active. by the application of the rod of initiation at the time of the initiation ceremony, certain results are achieved in connection with the centres which might be enumerated as follows: a. the fire at the base of the spine is definitely directed to whichever centre is the object of special attention. this varies according to the ray, or the specialised work of the initiate. b. the centre has its activity intensified, its rate

atoms. through their stimulation there comes into play one or more of the corresponding spirillae in the permanent atoms on the three lower planes. after the third initiation, a corresponding stimulation takes place in the permanent atoms of the triad, leading to the co-ordination of the buddhic vehicle, and the transference of the lower polarisation into the higher. c. by the application of the rod of initiation the downflow of force from the ego to the personality is tripled, the direction of that force being dependent upon whether the centres receiving attention are the etheric, or the astral at the first and second initiations, or whether the initiate is standing before the lord of the world. in the latter case, his mental centres or their corresponding force vortices on higher levels

atter case, his mental centres or their corresponding force vortices on higher levels, will receive stimulation. when the world teacher initiates at the first and second initiations, the direction of the triadal force is turned to the vivification of the heart, and throat centres, and the ability to synthesise the force of the lower centres is greatly increased. when the one initiator applies the rod of his power, the downflow is from the monad, and though the throat and heart intensify vibration as a response, the main direction of the force is to the seven head centres, and finally (at liberation) to the radiant head- 121- a treatise on cosmic fire copyright 1998 lucis trust centre above, and synthesising the lesser seven head centres. d. the centres at initiation receive a fresh access

pulate thought matter for the perfecting of the plans of the logos, to work in mental essence, and to apply the law of mental levels and thereby affect the physical plane. motion originates cosmically on cosmic mental levels, and in the microcosm the same order will be seen. there is an occult hint here that will reveal much if pondered upon. at initiation, at the moment of the application of the rod, the initiate consciously realises the meaning of the law of attraction in form building, and in the synthesis of the three fires. upon his ability to retain that realisation and himself to apply the law, will depend his power and progress. e. by the application of the rod, the fire of kundalini is aroused, and its upward progress directed. the fire at the base of the spine, and the fire of mi

on in form building, and in the synthesis of the three fires. upon his ability to retain that realisation and himself to apply the law, will depend his power and progress. e. by the application of the rod, the fire of kundalini is aroused, and its upward progress directed. the fire at the base of the spine, and the fire of mind are directed along certain routes, or triangles, by the action of the rod as it moves in a specified manner. there is a definite occult reason, under the laws of electricity, behind the known fact that every initiate, presented to the initiator, is accompanied by two of the masters, who stand one on either side of him. the three of them together form a triangle which makes the work possible. the force of the rod is twofold, and its power terrific. apart and alone th

definite occult reason, under the laws of electricity, behind the known fact that every initiate, presented to the initiator, is accompanied by two of the masters, who stand one on either side of him. the three of them together form a triangle which makes the work possible. the force of the rod is twofold, and its power terrific. apart and alone the initiate could not receive the voltage from the rod without serious hurt, but in triangular formation transmission comes safely. the two masters who thus sponsor the initiate, represent two polarities of the electric all; part of their work is therefore to stand with all applicants for initiation when they come before the great lord. when the rods of initiation are held in the hands of the initiator in his position of power, and at the stated s

f the initiator in his position of power, and at the stated seasons, they act as transmitters of electric force from very high levels, so high- 122- a treatise on cosmic fire copyright 1998 lucis trust indeed that the "flaming diamond" at certain of the final initiations (the sixth and seventh) transmits force, via the logos, from outside the system altogether. we need to remember that this major rod is the one used on this planet, but that within the system there are several such rods of power, and that they are to be found in three grades, if it may be so expressed. first. the rod of initiation used for the first two initiations and wielded by the great lord, the christ, the world teacher. it is magnetised by application of the "flaming diamond" the magnetisation being repeated when each

xpressed. first. the rod of initiation used for the first two initiations and wielded by the great lord, the christ, the world teacher. it is magnetised by application of the "flaming diamond" the magnetisation being repeated when each new world teacher takes office. there is a wonderful ceremony performed at the time that a new world teacher takes up his work. during the ceremony he receives his rod of power the same rod as used since the foundation of our planetary hierarchy and holds it forth to the lord of the world, who touches it with his own mighty rod, causing a fresh re-charging of its electric capacity. this ceremony takes place at shamballa.89,(78)90 second. the rod of initiation known as the "flaming diamond" and used by sanat kumara, the one initiator, called in the bible, the

od as used since the foundation of our planetary hierarchy and holds it forth to the lord of the world, who touches it with his own mighty rod, causing a fresh re-charging of its electric capacity. this ceremony takes place at shamballa.89,(78)90 second. the rod of initiation known as the "flaming diamond" and used by sanat kumara, the one initiator, called in the bible, the ancient of days. this rod lies hidden "in the east" and holds the fire latent which irradiates the wisdom religion. this rod was brought by the lord of the world when he took form and came to our planet eighteen million years ago. once in every world period it is subjected to a similar process as that of the lesser rod, only this time it is recharged by the direct action of the logos himself, the logos of the solar sys

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ied rhythm. c. the capacity, therefore, to work at will through the medium of any particular center. this is only possible when the soul can dwell as the ruler on the "throne between the eyebrows" and when the kundalini fire has been what is occultly called raised. this fire has to pass up through the spinal column and burn its way through the web which separates center from center on the "golden rod of power" third, learn to study the reactions upon others of whatever energy he, through his personality, may be expressing, or which, if he be an initiate and, therefore, a conscious worker with the plan, it may be his privilege to utilize or transmit. through a close study of his personal "effect" upon his fellowmen, as he lives amongst them, and as he thinks, speaks and acts, he learns the

systems. a little clear thinking therefore will demonstrate the need for excessive care, for there will obviously lie a direct effect upon the external apparatus and this in its turn will- 340- a treatise on white magic copyright 1998 lucis trust definitely affect what the psychologists call "behaviour. there are four of these interlaced circular "webs" lying between the five centres found on the rod of the spinal column, such as follows: 0/0/0/0/0, and three are to be found in the head. these three bisect the head, and form a series of crosses, as follows: this is much like the cross upon the union jack, which has always had an esoteric significance for the student, and indicates a point in racial evolution. this cross in the head separates the ajna centre (the centre between the eyebrows

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

ist. let the sun touch their summits and let them stand in light. shine forth. quality. emergence into form and out of form. 2. god and his angels now arise and hear. let a deep murmur rise and let the cry of seeking man enter into their ears. let man listen. let man call. speak loud. quality..power to make the voice of the silence heard. 3. god and his angels now arise and touch. bring forth the rod of power. extend it outward toward the sons of men; touch them with fire, then bring them near. bring forth. quality. initiating activity. 4. god and his angels now arise and taste. let all experience come. let all the ways appear. discern and choose; dissect and analyse. all ways are one. quality..revelation of the way. 5. god and his angels now arise and sense the odor rising from the burnin

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

f john. that submission and completed purification brought its reward. it was at this initiation that god himself proclaimed his son to be the one in whom he was "well pleased" every initiation is simply a recognition. it is a false idea, current in many schools of the mysteries and of esotericism, that initiation connotes a mysterious ceremony wherein, through the medium of the initiator and the rod of initiation, conditions are definitely changed in the aspirant, so that forever after he is altered and different. an initiation takes place whenever a man becomes, through his own self-effort, an initiate. then having taken "the kingdom of heaven by violence,"13 and having "worked out" his "own salvation through fear and trembling,"14 his spiritual status is immediately recognised by his pe

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

and the personality fights the soul. but paralleling this well known conflict, another battle goes on between the ethers composing the disciple's etheric body and the downpouring higher ethers. of this a man is not so conscious, but the battle is a very real one, affecting primarily the health of the physical body, and falls into five natural stages which we call initiations. the symbolism of the rod of initiation teaches us that (during the initiatory process) this rod, directed by the christ or by the lord of the world, as the case may be, is used to stabilise the higher ethers within the personality by an access of applied energy which enables the initiate to retain that which is from above, in order that "as above, so below" there are three angles from which the etheric body must be co

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

tly dull. as my sister once put it "they sat among their cabbages for centuries" it was good, clean and cultured stock but none of the people attained any famous or infamous notoriety. the family crest is, however, a very interesting one and, from the angle of esoteric symbolism, extraordinarily significant. i know nothing of heraldry or the correct terms in which to describe it. it consists of a rod with a wing at each end and between the wings are to be seen the five-pointed star and the crescent moon. the latter harks back, of course, to the crusades in which some of my forebears must have apparently participated but i like to think of the whole symbol as typifying the wings of aspiration, the rod of initiation and as portraying the goal and the means, the objective of evolution and the

course, to the crusades in which some of my forebears must have apparently participated but i like to think of the whole symbol as typifying the wings of aspiration, the rod of initiation and as portraying the goal and the means, the objective of evolution and the incentive which drives us all on towards perfection a perfection which eventually receives the accolade of recognition by means of the rod. in the language of symbolism the five-pointed star has always signified perfected man and the crescent moon is supposed to rule the lower or form nature. this is the a.b.c. of occult symbolism but it interests me to find it all brought together in our family crest. my grandfather was john frederic la trobe-bateman. he was a very well known engineer, consultant to the british government and re

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

he stem of the lotus (the antahkarana, in reality) reaching up into "the seventh heaven" thus linking the initiate with the first major planetary centre, shamballa. all the other centres start by being inverted, with all the petals turned downwards towards the base of the spine; all, in the process of evolution, gradually unfold their petals and then slowly turn upwards "towards the summit of the rod" as it is called in the old commentary. the above is a piece of information which is of small value, except in so far as it presents a truth, completes a picture, and gives the student a symbolic idea of that which is essentially a distributing agent of the will energy of deity- 89- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust 2. the ajna centre. this is

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

form; this is something entirely new in the work of the hierarchy. not one by one do candidates stand before the initiator, but many so stand simultaneously. together they can think in complete accord; together they are tested, and together they reach the "point of triumph" which supersedes the "point of tension; together they see the "star shine forth" and together the energy emanating from the rod of initiation fits them for the reception of specialised energy, to be later used in their future world service. this group approach, this group intention, this "group silent reticence and vocal recognition" and this group dedication and vision are no longer in the experimental stage. this group achievement (i refer not here to your particular group which has not been outstandingly successful)

asic energies; the initiate has to learn to work in and through that will. if, therefore, each initiate in the group is conscious of the initiation next to be taken, then subconsciously he eliminates all awareness of outer contacts and stands alone, and yet in group formation, before one or other of the two initiators. the inflow of dynamic energy which comes to him through the application of the rod of initiation becomes a group inheritance and serves to galvanise, integrate and fuse the group into renewed activity and a deeper subjective union. there is one point which is oft overlooked, but which i gave to you earlier, and that is the mental approach to initiation. so much emphasis has been laid upon the love quality of the hierarchy, on its being the expression of the second divine asp

glibly use the words: meditation and concentration. temporarily, and in order to move forward and at the same time to leave behind, the initiate becomes a "static point of concentrated contemplation" he then stands before the initiator in an intense interior preoccupation with the world of significances. he only moves forward again, dropping then the static attitude, after the application of the rod of initiation. his ability to contemplate significances rests upon his trained capacity to move with ease in the world of meaning (the major task which confronts all of you at this time. the objective of the first two initiations is to enable the initiate to live in the world of meaning; the objective of the next four initiations up to and including the sixth initiation of decision is to enabl

omething that has always been there. the limitation, he discovers- 302- discipleship in the new age- volume ii copyright 1998 lucis trust is in himself, and the way of revelation is through the discovery and the discarding of his own personal, or rather, individual limitations. the next point to be remembered is that these limitations have been rejected by him under the applied stimulation of the rod of initiation, wielded by the initiator. i would ask you to remember that this rod is the rod of stimulating light which is projected by the initiator with all its lighted energy on to the centre which is receiving attention during any specific initiation. there is another point of revelation on the way of initiation to which i would like to refer. it occurs when the light which the initiate h

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

mane and upon the resurrection initiation. some day the gold and the silver threads of the gospel story will be disentangled, and men will know the two interpretations which can be put upon the events and episodes in the career of jesus the christ. the underlying true events give us great steps and developments in the work of the christ as he "enveloped humanity in the mantle of love, grasped the rod of initiation on behalf of his brothers, and faced the lord of life himself, unattended, unafraid and in his own right" the episodes refer to happenings in the life of jesus. at the present time, and at the immediate point of tension, christ has added to his two immediate and constant tasks that of hastening the coming of the avatar who waits for the perfected work of the hierarchy, focussed i

eeding; it is undergone in the protective presence of initiates of the same standing and unfoldment. it is their united focus that enables the candidate for initiation to see the point of clear cold light and their united will that "brings him upright, standing, unafraid, with open eye before the one who from the very first has conferred on him the gifts of life and light, and who now with lifted rod, surrounded by the fire, reveals to him the significance of life and the purpose of the light" it is that of which the minds of men know naught, and which even the highest intellect is unable to grasp or even sense. in the familiar words (familiar to all esotericists) which are so often said or chanted at moments of highest spiritual aspiration, the neophyte refers to the time when "we stand w

to learn the dual function of "lifting up the lower energies into the light" and at the same time of "bringing down the higher energies into bodily expression" thus he becomes a white magician. at this initiation he sees, for the first time, what are the major energies which he must bring into expression, and this vision is summed up for him in the old commentary in the following words "when the rod of initiation descends and touches the lower part of the spine, there is a lifting up; when the eyes are opened in the light, that which must be lowered into form is now perceived. the vision is acknowledged. the burden of the future is assumed. the cave is lighted up and the new man issues forth" that this may be true of all of you who read these words is the prayer and the wish of your frien

ings who work from this heavenly centre. the first two initiations regarded simply as initiations of the threshold are experiences which have prepared the body of the initiate for the reception of the terrific voltage of this third initiation. this voltage is passed through the body of the initiate under the direction of the planetary logos, before whom the initiate stands for the first time. the rod of initiation is used as the transferring agent. the second initiation freed the initiate from the astral level of consciousness, the astral plane the plane of glamour, of illusion and of distortion. this was an essential experience because the initiate (standing before the one initiator for the first time at the third initiation) must be freed from any magnetic or attractive "pull" emanating

, how this third initiation is a climaxing point and also inaugurates a new cycle of activity leading to the seventh initiation of resurrection. i would call your attention to the fact that the third, fifth and seventh initiations are under the control of the fifth, first and second rays. these, as you might expect, will constitute the emanating energies transmitted through the application of the rod of initiation. initiation iii. the fifth ray of science. this inflowing energy produces its major effects upon the mind, or upon manas, the fifth principle; it enables the initiate to use the mind as its major instrument in the work to be done, prior to passing through the fourth and fifth initiations. initiation v. the first ray of will or power. at this initiation the disciple appreciates fo

ons. initiation v. the first ray of will or power. at this initiation the disciple appreciates for the first time the significance of the will and uses it to relate the head centre and the centre at the base of the spine, thus completing the integration started at the third initiation. initiation vii. the second ray of love-wisdom is here active, as the major planetary ray. the application of the rod of initiation by the initiator (working this time from the highest plane, the logoic plane) produces in a mysterious way an effect on the totality of humanity and to a lesser extent upon the allied kingdoms. the effect is similar to that produced in the individual at the fifth initiation, wherein the head centre and the centre at the base of the spine became closely en rapport through the use

losely en rapport through the use of the will. aspirants and disciples should remember that after the third initiation, the effects of the initiation which they may be undergoing are not confined simply to the individual initiate, but that henceforth at all the later initiations he becomes the transmitter of the energy which will pour through him with increasing potency at each application of the rod. he acts primarily as an agent for the transmission, for the stepping down and for the consequent safe distribution of energy to the masses. each time a disciple achieves an initiation and stands before the initiator, he becomes simply an instrument whereby the planetary logos can reach humanity and bring to men fresh life and energy. the work done prior to and at the third initiation is purel

BLAVATSKY H P ANTHROPOGENESIS

d, by producing corn or wheat, the great boon of agriculture. what isis- osiris, the once living kabiria, has done in egypt, that ceres is said to have done in sicily; they all belong to one class. that the serpents were ever the emblems of wisdom and prudence is again shown by the caduceus of mercury, one with thot, the god of wisdom, with hermes, and so on. the two serpents, entwined around the rod, are phallic symbols of jupiter and other gods who transformed themselves into snakes for purposes of seducing goddesses- but only in the unclean fancies of profane symbologists. the serpent has ever been the symbol of the adept, and of his powers of immortality and divine knowledge. mercury in his psychopompic character, conducting and guiding with the caduceus the souls of the dead to hades

hty ones. they are versed in ashtar (vidya, the highest magical knowledge* come and use yours (i.e, your magic powers, in order to counteract those of the sorcerers. let every lord of the dazzling face (an adept of the white magic) cause the viwan of every lord of the dark face to come into his hands (or possession, lest any (of the sorcerers) should by its means escape from the waters, avoid the rod of the four (karmic deities) and save his wicked (followers, or people 'may every yellow face send sleep from himself (mesmerize) to every black face. may even they (the sorcerers) avoid pain and suffering. may every man true to the solar gods bind (paralyze) every man under the lunar gods, lest he should suffer or escape his destiny 'and may every yellow face offer of his life-water (blood) t

scent' and it is said to be the same with ararat on which the cubical structure of noah, or foundation measure rested. jared, in hebrew, is[[hebrew. the root derivations are the same with those of ararat, of acre, of earth" as by hebrew metrology "jared[[hebrew] is, literally in british y r d; hence in jared is to be found literally our english word yard (and also[[hebrew, for jah, or jehovah, is rod. it is noteworthy that the son of jared, viz, enoch, lived 365 years, and it is said of him by rabbinical commentators, that the year period of 365 days was discovered by him, thus bringing, again, time and distance values together, i.e, year time descended by co-ordination, through the yard, or jared, who thus was its father, in or through enoch; and truly enough, 1296= yard (or jared) x 4= 5

occult and mystic is one of the aspects of latona that she is made to reappear even in revelation (xii) as the woman clothed with the sun (apollo) and the moon (diana) under her feet, who being with child "cries, travailing in birth, pained to be delivered" a great red dragon, etc, stands before the woman ready to devour the child. she brings forth the man child who was to rule all nations with a rod of iron, and who was caught unto the throne of god (the sun. the woman fled to the wilderness still pursued by the dragon, who flees again, and casts out of his mouth water as a flood, when the earth helped the woman and swallowed the flood; and the dragon went to make war with the remnant of her seed who keep the commandment of god, etc (see xii, 1, 17) anyone, who reads the allegory of laton

went to make war with the remnant of her seed who keep the commandment of god, etc (see xii, 1, 17) anyone, who reads the allegory of latona pursued by the revenge of jealous juno, will recognise the identity of the two versions. juno sends python, the dragon, to persecute and destroy latona and devour her babe. the latter is apollo, the sun, for "the man-child, who was to rule all nations with a rod of iron" of revelation, is surely not the meek "son of god" jesus, but the physical sun "who rules all nations; the dragon being the north pole, gradually chasing the early lemurians from the lands which became more and more hyperborean and unfit to be inhabited by those who were fast developing into physical men, for they now had to deal with the climatic variations. the dragon will not allow

hitherto hiding from jupiter under the waves of the ocean) on which latona finds refuge and where the bright god[[delios] is born, the god, who no sooner appears than he kills python, the cold and frost of the arctic region, in whose deadly coils all life becomes extinct. in other words, latona-lemuria is transformed into niobe-atlantis, over which her son apollo, or the sun, reigns- with an iron rod, truly, since herodotus makes the atlantes curse his too great heat. this allegory is reproduced in its other mystic meaning (another of the seven keys) in the[[footnote continued on next page[[vol. 2, page] 772 the secret doctrine. never-ceasing tears of niobe, whose grief causes zeus to change her into a fountain- atlantis covered with water- is no less graphic as a symbol. niobe, let it be

BLAVATSKY H P COSMOGENESIS

men "titans "heavenly men" and, on earth "the giants" the seven was a sacred number with every nation; but none applied it to more physiologically materialistic uses than the hebrews. with these it was pre-eminently the generative number and 9 the male causative one, forming as shown by the kabalists the[[hebrew with numbers above] or otz "the tree of the garden of eden* the "double hermaphrodite rod" of the fourth race. whereas with the hindus and aryans generally, the significance was manifold, and related almost entirely to purely metaphysical[[footnote(s* this was the symbol of the "holy of holies" the 3 and the 4 of sexual separation. nearly every one of the 22 hebrew letters are merely phallic symbols. of the two letters- as shown above- one, the ayin, is a negative female letter, sy

seology and symbols. chemical science is now compelled, by the very force of things, to accept even our illustration of the evolution of the gods and atoms, so suggestively and undeniably figured in the caduceus of mercury, the god of wisdom, and in the allegorical language of the archaic sages. says a commentary in the esoteric doctrine. the trunk of the asvattha (the tree of life and being, the rod of the caduceus) grows from and descends at every beginning (every new manvantara) from the two dark wings of the swan (hansa) of life. the two serpents, the ever-living and its illusion (spirit and matter) whose two heads grow from the one head between the wings, descend along the trunk, interlaced in close embrace. the two tails join on earth (the manifested universe) into one, and this is t

two heads grow from the one head between the wings, descend along the trunk, interlaced in close embrace. the two tails join on earth (the manifested universe) into one, and this is the great illusion, o lanoo[[vol. 1, page] 550 the secret doctrine every one knows what the caduceus is, already modified by the greeks. the original symbol- with the triple head of the serpent- became altered into a rod with a knob, and the two lower heads were separated, thus disfiguring somewhat the original meaning. yet it is as good an illustration as can be for our purpose, this laya rod entwined by two serpents. verily the wonderful powers of the magic caduceus were sung by all the ancient poets, with a very good reason for those who understood the secret meaning[[diagram] now what says the learned pres

BLUE EQUINOX

an: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; hymn to pan 7 the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! i am thy mate, i am thy man, goat of thy flock, i am gold, i am god, flesh to thy bone, flower to thy rod. with hoofs of steel i race on the rocks through solstice stubborn to equinox. and i rave; and i rape and i rip and i rend everlasting, world without end, mannikin, maiden, maenad, man, in the might of pan. io pan! io pan pan! pan! io pan! 9 editorial do what thou wilt shall be the whole of the law the world needs religion. religion must represent truth, and celebrate it. this truth is of two

attend the priest and priestess, ready to hold any appropriate weapon as may be necessary. vi of the consecration of the elements the priest makes the five crosses +3 +1 +2 on paten and cup +4 on paten alone +5 on cup alone. the priest: life of man upon earth, fruit of labour, sustenance of endeavour, thus be thou nourishment of the spirit! he touches the host with the lance. by the virtue of the rod be this bread the body of god! he takes the host. touto .esti to soma mou. the equinox 264 he kneels, adores, rises, turns shows host to the people, turns, replaces host, and adores. music. he takes the cup. vehicle of the joy of man upon earth, solace of labour, inspiration of endeavour, thus be thou ecstasy of the spirit! he touches the cup with the lance. by the virtue of the rod be this wi

BOOK OF BLACK SERPENT

agical weapons& tools of the art. the book: it is agreeable to find a pen or quill which can be used for the time of working which you perform. the book is to be used to keep a record of the magick actions and the prayers, invocations, rituals or sigils you will use in this operation. the book should be new, uninscribed by anyone else and should be consecrated for use as we have said. the wand or rod: this should be crafted from rosewood or cedar and should measure half the length of your arm. it is to be used to trace the sigils of the quarters which will be given in the second part of this monograph. it is to be marked with the names of god which the angels will give you in the circle. the magical knife: the knife must be new and sharp enough to cut easily, for this is to be its purpose

s monograph. it is to be marked with the names of god which the angels will give you in the circle. the magical knife: the knife must be new and sharp enough to cut easily, for this is to be its purpose. its blade should be no more than nine inches long and may be inscribed with these names: agla+ vuvh+ on+ adonai. the handle of the knife is to be fashioned using the same wood as was used for the rod of the art. the ceremonial robe: it must be constructed of linen or some such material and is best when it is made by the operator of this work. the robe may be fashioned with a hood and should be no longer than your ankles and the sleeves of which should be no longer than your wrists. an emblem may be appropriate to some actions and as with the holy names of the rod of the art, these will be

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

another suggestion is a length equal to the length from your elbow to your fingertips. whichever wood you use, taper it slightly from the base to the tip. you can mark it, if you wish, by engraving or even by wood-burning. paint it, stain it, or leave it plain. decorative bands of silver or copper can look attractive. some traditions (e.g. frost's) drill the length of the wand and insert a metal rod. what i said for the wand applies equally to the staff. the staff can, in effect, be a large wand and is used as such in such traditions as the scottish (pecti-wita. i have seen some wonderful staffs, decorated with leather, feathers, gems; carved and engraved. all were right for their particular owners. a good length for a staff is equal to the height of its owner. hardwood seems preferable t

your question. you do not need to ask the question aloud; you can just think it. should the pendulum swing around in a circle, or not swing at all, then either your question was ambiguous in which case you need to rephrase it or else the answer cannot be given for some reason. the pendulum can be used not only to answer questions, but also to locate obj ects and people, in the manner of a dowsing rod. the j oy of the pendulum, however, is that it can be used from the comfort of your own figure 8.1 104/ buckland's complete book of witchcraft home. the idea behind this is that the pendulum indicates on a small scale what is happening on a large scale, or at a distance. for any of these things following a trail, finding a lost object, searching for water, or even diagnosing an illness it is a

ns of the system. stimulants refuse to act in the presence of an excess of animal foods and never act as quickly on persons who consume a lot of alcohol. angostura bk. bayberry ivs. black pepper blood root boneset hb. camphor gum canada snake root capsicum fruit cascarilla bk. cassena ivs. cayenne pepper cinnamon bk. cloves-fruit cocash rt. damiana hb. fever few hb. fleabane hb. ginger rt. golden rod hb. horseradish rt. hyssop hb. jaborandi rt. matico ivs. mayweed hb. motherwort hb. muirapuama mustard nutmeg paraguay tea pleurisy rt. pennyroyal hb. peppermint hb. prickly ash bk. quaking aspen bk. sarsaparilla rt. serpentaria rt. spearmint hb. summer savory hb. sweet gum sweet shrub bk. vervain hb. white pepper wintergreen yarrow hb. yerba mate ivs. yellow root vulnerary an application for

CHRONOLOGIA RORISPERGIUS

nior winthrop 1604-1657 manasseh ben israel. 1604 basil valentine's triumphal chariot of alchemy by rosicrucian johann tholde july 26 john dee meets simon forman. michael sendivogius's novum lumen chemicum. simon studion s unpublished latin manuscript naometria("measurement of the temple, a naked and prime opening of the book written within and without by the key of david and the reed like unto a rod (cf. revelation xi. divided into 2 parts and 4 sections, consisting of a dialogue between "nathaniel" and "cleophas, having a crudely shaped rose design with a cross in the centre, containing 1790 pages with the dedication to the duke of wurttemberg adding yet another 205 pages. its author was particularly interested in the dates in the life of henry of navarre, believing that the prophet of i

were conveyed from teacher to disciple and the their principle unifying form was the distinction of receiving "the initiation" which gave them the right to be known as "unknown superiors" or "superieurs inconnus" or s.i. as it is written"-mark stavish. there were printed editions of them in french, german and latin. james bonaventure hepburn published at rome his virga aurea "the heavenly golden rod of the blessed virgin mary in seventy-two praises" consists of a list of seventy two alphabets (actually seventy, plus latin and hebrew which are the two languages of the text of the plate. cabala, speculum artis et naturae, in alchymia- stephan michelspacher. 1617 first volume of fludd's utriusque cosmi historia 1618 theophilus schweighardt speculum sophicum rhodo-stauroticum. the 'mirror of

COLLIER IRENE CHINESE MYTHOLOGY

clothes or weapons worthy of a king. so monkey recited a spell and dove into the sea to meet with the dragon king of the eastern sea. when he demanded a suitable weapon, the dragon king showed monkey a heavy iron pillar weighing several tons. no one in the sea could lift it; many feared its strange, glowing light. monkey grabbed the stick, recited a spell, and changed it into a weapon-sized iron rod. making thrusts and parries, monkey jabbed and swung the stick in the air so ferociously that the tortoises drew in their heads, and the crab, shrimp, and lobster soldiers all scuttled out of his way. but monkey was not satisfied with the wonderful iron stick. next, he demanded suitable clothing from the dragon king. the dragon king summoned his dragon brothers by beating on gongs and drums. f

COSIMANO CHARLES ELEMENTARY PSIONICS

y, to say nothing of being able to cook popcorn in the microwave (al gore would have told him about the internet but he was too busy trying perfect the wheel) but he had to be content to stop it from burning down houses, no small feat in a day when the local clergy were convinced that lightning was a sign of divine wrath rather than poor divine insulation, and were thus certain that the lightning rod was blasphemous in the extreme. of course, it is a good thing to remember that if someone comes along with something that improves the lot of humanity, some religious fool will object to it. so if a lot of the stuff in this volume seem odd, and the machines primitive, remember that we are standing on one shore, trying vainly to see the other one and hoping that someday we will have the boat th

DANCE OF THE WITCHES

in your rites. secondly, when you perform rites and make invocations, or anything, always gently allow yourself to be as deliberate and steady as possible- when i say this, i mean that you should always speak, act, move, and even think with a deliberate, planned out, almost "slow" feel; this is a good way to fall into a deep trance that we like to call "slow time. when you lift a forked wood or a rod or a bowl, when you make invocations, let your every action be as even, steady, and deliberate as possible; these are powerful actions, sacred actions, and deserving of your every bit of awareness and attention. when you speak, allow your words to flow steadily and calmly, resonating with deliberate focus. the mind will try to "speed up" on you, but gently keep it reigned in, and let awareness

DAVID ICKE CHILDREN OF THE MATRIX

rational states. the changing vibration is the key. the forces between molecules in the gels are delicately balanced in a constant tug-of-war and sometimes one state wins and sometimes another, depending on the outside stimulus. hiroaki misawa and colleagues at the university of tokushima, japan, focused a laser beam at the center of a cylinder of polymer gel and found that within an instant, the rod's middle shrank in diameter, turning it into a dumb-bell. when they shut the laser off, the middle snapped back to its original width. the transformation of the gels are entirely reversible, the same as human-reptilian shape-shifting" arizona says she saw members of the british royal family, the windsors, shapeshift into reptiles many times. princess diana's close confidant christine fitzgeral

n they said that god gave "nemo the lawgiver" the tablets of the law on a mountaintop. after the levites left babylon, they turned nemo into "moses. in syria, they had a guy they called "mises, who did all the things the levites attributed to "moses. like the sumerian king sargon "mises" was found as a baby floating in a basket of reeds or rushes. mises went on to part the waters with his magical rod and he was the guardian of the law, written in stone. another "moses" was the egyptian hero, ra- haraldhti, whose alleged life was also copied by the forgers of history" the "ten commandments, so associated with moses, are a copy of the laws known as the code of hammurabi. these were written at least a thousand years earlier. of course they were, the code of hammurubi came from..babylon! but t

child. edmond, in fact, began to settle jews in palestine as far back as the 1880s (when charles taze russell was making his prediction. he financed russian jews to establish settlements in palestine, but it was nothing to do with their freedom or birthright, it was to advance the rothschild-illuminati agenda. edmond financed the creation of farms and factories, and ran the whole operation with a rod of iron. the jewish farmers were told what to grow and they soon found out who was in charge if they questioned his orders. in 1901, these jewish people complained to rothschild about this dictatorship over their settlement or "yishuv. they asked him..if you wish to save the yishuv, first take your hands from it, and..for once permit the colonists to have the possibility of correcting for them

DAVID ICKE THE BIGGEST SECRET

r, the branch managers in those countries go to work through their financial, mediaand secret society operations to ensure that it happens. in this way, the world can be runby a very few people in the city of london and other brotherhood centres like paris,bonn, brussels, washington, new york, switzerland and the v atican. its a simple andbrilliantly organised structure, ruled from the top with a rod of iron, and no mercy isshown to anyone who does not do exactly as they are told. thats why it has worked soefficiently for so long. add to that the fact that the truth of what is going on is so bizarrethat most people will not believe it and you have the perfect situation for ongoing,unchallenged control.until now. sources1from the ashes of angels, p 12.133chapter sevenknights of the sunover

(the four points of the pagan cross) and the congregation shoutedgod save the queen. this was symbolic of the story in the old testament describingthe crowning of saul as king of israel when people shouted god save the king.2this cry can be found eight times in the old testament when the kings of israel arecrowned. the queen sat in the coronation chair holding the egyptian symbols, asceptre and a rod. on the top of the sceptre is the maltese cross and on the rod is a369dove. she also later holds an orb with a maltese cross on the top, the same as thoseused by the dutch wing of the black nobility. babylon is now london and queenelizabeth is seen by the brotherhood as a symbolic successor to the legendary founderof babylon, queen semiramis, who was symbolised as a dove. the queen was alsoano

DEMONIC BIBLE

n power exalted above the firmaments of wrath; in whose hands the sun is as a sword, and the moon as a through-thrusting fire, which measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands; whose seats i garnished with the fire of gathering and beautified your garments with admiration, to whom i made a law to govern the holy ones, and delivered you a rod with the ark of knowledge. moreover you lifted up your voices and swore obedience and faith to him that liveth and triumpheth, whose beginning is not nor end cannot be, which shineth as a flame in the midst of your palace and rayngneth amonst you as the balance of righteousness, and truth: move therefore, and show yourselves. open the mysteries of your creation. be friendly unto me for i am th

r of the highest (lavey) i reign over thee, saith the lord of the earth, in power exalted above and below, in whose hands the sun is a glittering sword and the moon a through-thrusting fire, who measureth your garments in the midst of my vestures, and trusseth you up as the palms of my hands, and brighten your vestments with infernal light. i made ye a law to govern the holy ones, and delivered a rod with wisdom supreme. you lifted your voices and swore your allegiance to him that liveth triumphant, whose beginning is not, nor end cannot be, which shineth as a flame in the midst of your palaces, and reigneth amongst you as the balance of life! move therefore, and appear! open the mysteries of your creation! be friendly unto me, for i am the same- the true worshipper of the highest and inef

DION FORTUNE MYSTICAL QABALA

rent gods and goddesses, and these are most effectually potent to stimulate the mood which is in harmony with the function of that deity. 34. magical weapons are also included in the long lists of symbols and substances associated with each path. a magical weapon is an instrument of some sort which is used in the evocation of a particular force, or is the vehicle of its manifestation, such as the rod of the magician or the bowl of water or crystal sphere of the seer. the assignation of the magical weapons to the paths tells us a good deal about the nature of the paths, because we can deduce therefrom the kind of power that operates in the particular sphere in question. 35. as already noted, the various divinatory systems have their relations with the tree and find their subtlest clues ther

god-name: jehovah. archangel: ratziel. mystical qabala page 82 order of angels: auphanim, wheels. mundane chakra: mazloth, the zodiac. spiritual experience: the vision of god face to face. virtue: devotion. vice: correspondence in microcosm: the left side of the face. symbols: the lingam. the phallus. the yod of tetragrammaton. the inner robe of glory. the standing-stone. the tower. the uplifted rod of power. the straight line. tarot cards: the four twos. two of wands: dominion. two of cups: love. two of swords: peace restored. two of pentacles: harmonious change. colour in aziluth: pure soft blue. briah: grey. yetzirah: pearl-grey, iridescent. assiah: white flecked with red, blue, and yellow [page 122] i 1. every phase of evolution commences by being in a state of unstable force and proc

ree supernals is so remote from our experience that we can only conceive of them symbolically; but if we conceive of the primordial point which is kether as being extended into the line which is chokmah, we shall have as adequate a symbolic representation as we may hope to achieve at our present state of understanding. 2. this forth-flowing energy, represented by the straight line or the uplifted rod of power) is essentially dynamic. it is, in fact, the primary dynamism, for we cannot conceive the crystallisation of kether in space as a dynamic process; it partakes rather of a staticism-of the limiting of the formless and free in the bonds of form, tenuous as that form may be in our eyes. 3. the limits of the organisation of such a form having been reached, the ever-inflowing force of the

ah and the symbols assigned toit bear out this idea. the magical image is that of a bearded male, bearded to indicate maturity; the father who has proved his manhood, not the untried virgin male. the symbolic language speaks plainly, and the lingam of the hindus and the phallus of the greeks are the male generative organ in their respective tongues. the standing-stone, the tower, and the uplifted rod all signify the same virile member at its most potent. 10. it must not be thought, however, that chokmah is a phallic or sexual symbol and nothing else. it is primarily a dynamic or positive symbol, for maleness is a form of dynamic force, just as femaleness is a form of static, latent, or potential force, inert till stimulus be given. the whole is greater than the part, and chokmah and binah

king in martian aspects never gets to grips with life. those who have had to depend on a non-geburah bread-winner know that love is not a complete solution of life's problems. we must learn to love and trust the mailed warrior with the sword as well as divine love which gives us the cup of cold water and says "come unto me all ye that are weary and heavy laden" 25. when we have learnt to kiss the rod and realise the value of astringent experiences we have taken the first of the geburah initiations; and when we have learnt to lose our lives in order to find them, we have taken the second. there is a certain type of courage which does not fear dissolution, for it knows that all spiritual principles are indestructible, and so long as the archetypes persist, anything can be rebuilt. geburah is

in his poem-series, children of adam" 31. the assignation to yesod of the perfumes and sandals is very significant. these two things play a very important part in magical operations. the sandals, or soft heelless slippers that give free play to the foot, are always used in ceremonial work to tread the magical circle. they are as important a part of the equipment of the practical occultist as his rod of power. god said unto moses, put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" the adept makes holy ground for himself by placing upon his feet the consecrated sandals. the floor-cloth, of the appropriate colour and marked with the appropriate symbol5, is also an important piece of lodge furniture. jt is designed to concentrate the earth magnetism used

DION FORTUNE PSYCHIC SELF DEFENSE

ith ceremonial magic. let us consider a concrete case of someone who wants to avail himself of a fighting force. he would have recourse to a ceremony of the planet mars. he would therefore gather together in his temple all that was appropriate to mars. he would drape his altar with a scarlet cloth; he would himself wear a scarlet robe. all his magical implements would be 61 of 103 of iron and his rod of power would be a naked sword. upon his altar he would place five lights, five being the number of mars. upon his breast would be the symbol of mars engraved upon a steel pentagon. on his hand would be a ruby ring. he would burn sulphur and saltpetre in his thurible. then, according to the work in hand, he would call upon the angelic or demonic aspect of the fifth sephira, geburah, the spher

ed in generating. odds and ends of magical equipment turn up in some queer places. i was present at an auction in a country town when the twelve signs of the zodiac, neatly painted on a blackboard, came up for sale. various of my friends have picked up magical treasures, such as altar lamps and incense burners that obviously came out of ritual lodges, but the prize of the collection was a magical rod that was put up to auction along with a bundle of fire-irons. large crystals for scrying are frequently seen in antique shops. all such things need carefully de-magnetising before they are brought into one's psychic sphere. i was taking part at one time in a series of psychic experi ments which had been going on very well, when, for no apparent reason, things went wrong and there was a con sid

ctricity and bacteria we shall have a sufficiently accurate method of steering by dead reckoning in the absence of certain knowledge and actual sight. if we consider the various methods used in folk-magic of all ages and races, we shall observe that they are in agreement with these hypotheses. running water, we know, has peculiar electrical qualities, as is witnessed by its effect on the divining-rod in the hands of a sensitive person. whatever it may be that affects the diviner is probably the same thing that affects the occult attack. when we recall, moreover, that running water will throw hounds off the scent just as effectually as it will the alleged witch, we may feel that we cannot be accused of gross superstition if we give the old folk-tradition a trial and note the results. water

DONALDTYSON ELEMENT

nks, when wealth consisted of gold or silver coins, it was not uncommon for individuals to conceal their savings under the ground. it is the gnomes, by the way, who control the response of the dowsing wand, not the undines, as you might expect- dowsing is used to locate minerals and metals just as often as it is used to find water. the original dowsers were german miners, who employed the dowsing rod to find new veins of ore. undines were most often employed for sexual purposes. they make excellent lovers, and when treated with kindness and respect, will remain faithful to the magician for years. some might find their chilly embrace unappealing at first, but it is surprising how quickly you become accustomed to it. they have the ability to provoke intense physical arousal in a man or woman

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

nerali degli antichi egiziani, p.109] p. 268 unto thee thy son who loveth thee; he shall open for thee thy mouth and thine eyes (fig. 8. a tomb-official, am-as, then takes up his position behind the deceased, and the se-mer-f and the kher-heb stand in front; the kher-heb repeating four times "the se-mer-f openeth the mouth and the two eyes of the deceased, first with a needle of iron, then with a rod of smu metal; the am-as addressing the deceased "behold the se-mer-f; and the kher-heb saying, in the name of the se-mer-f "i have pressed for thee thy mouth, even as thy father pressed it in the name of seker. hail, horus hath pressed thy mouth for thee, he hath opened thine eyes for thee; horus hath opened thy mouth for thee, he hath opened for thee thine eyes; they are firmly stablished. th

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

causes. elementary spirits are like young children. they torment those more who busy themselves with them, unless one has control of them by means of superior rationality and great severity. these are the spirits which we designate under the name of "occult elements" these spirits are those who often prepare disquieting or fantastic dreams. they are those who produce the movements of the divining rod, and the raps on walls and furniture. but they can never manifest any other thought than our own, and if we are not thinking, they talk to us with all the incoherence of dreams. they reproduce good and evil indifferently, because they are without free will and consequently have no responsibility. they show themselves to ecstatics and somnambulists under incomplete and fugitive forms. this occa

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

group in london. sources: king, francis. ritual magic in england: 1887 to the present day. london: neville spearman, 1970. suster, gerald. the legacy of the beast. york beach, maine: samuel weiser, 1989. symonds, john. the great beast: the life and magick of aleister crowley. london: macdonald, 1971. rev. ed. london: mayflower, 1973. the king of the shadow realm. london: duckworth, 1989. aaron s rod a magic wand deriving from the biblical narrative of the rods of moses and aaron that were used in the miracles of dividing the waters of the red sea and in causing water to gush from a rock in the desert. when aaron cast his rod before pharaoh and his magicians (exodus 7, the rod transformed into a serpent, hence the occult use of aaron s rod with a motif of a serpent. an old jewish legend st

eriving from the biblical narrative of the rods of moses and aaron that were used in the miracles of dividing the waters of the red sea and in causing water to gush from a rock in the desert. when aaron cast his rod before pharaoh and his magicians (exodus 7, the rod transformed into a serpent, hence the occult use of aaron s rod with a motif of a serpent. an old jewish legend states that aaron s rod was created on the sixth day of creation and was retained by adam after leaving the garden of eden, subsequently passing into the hands of a succession of patriarchs. an apocryphal christian legend states that the rod was cut from the tree of knowledge, eventually came into the possession of judas, and was the beam of the cross on which christ was crucified. the hazel wand used by water divine

as retained by adam after leaving the garden of eden, subsequently passing into the hands of a succession of patriarchs. an apocryphal christian legend states that the rod was cut from the tree of knowledge, eventually came into the possession of judas, and was the beam of the cross on which christ was crucified. the hazel wand used by water diviners in dowsing echoes the water finding by aaron s rod in the desert. some form of wand has always been a symbol of authority. the wand also survives as the magical staff of modern conjuring magicians. aasc newsletter see anthropology of consciousness ab semitic magical month. crossing a river on the twentieth of that month was supposed to bring sickness. ancient texts state that if a man should eat the flesh of swine on the thirtieth day of ab, h

ich a special gun fires a surgical staple into the ear near a particular acupuncture point, to help patients who want to lose weight or stop smoking, drinking, or taking drugs. whenever the patient feels his craving coming on, he wiggles the staple, and the craving apparently subsides. a simple device for self-treatment of acupuncture points on the back is the ma-roller, a specially shaped wooden rod, on which the patient lies. it is marketed by great earth therapeutics, forest row, sussex, england. acupuncture came into the west in 1928 when soulie de morant, the french consul in china, returned home with the texts he had translated into french and persuaded several doctors to examine the practice. interest grew steadily throughout europe and america after world war ii. the acupuncture in

he stuarts that can be considered the acme of astrology in england. then william lilly employed the doctrine of the magical circle, engaged in the evocation of spirits from the ars notoria and used the form of prayer prescribed therein to the angel salmonoeus, and entertained among his familiar acquaintance the guardian spirits of england, salmael and malchidael. his ill success with the divining rod induced him to surrender the pursuit of rhabdomancy. the successor of lilly was henry coley, a tailor, who had been his amanuensis and was almost as successful in prophecy as his master. while astrology flourished in england it was in high repute with its kindred pursuits of magic, necromancy, and alchemy at the court of france. catherine de medicis herself was an adept in the art. at the revo

heme, the bulk of the phenomena of psychical research would range under the heading: automatism. autoscope term used by sir william barrett in his work on the threshold of the unseen (1917) to denote any mechanical means whereby communication from the unknown may reach us. the unknown may be an extraneous mind, living or dead, or the subconscious. the planchette, the ouija board, and the divining rod are typical autoscopes. sources: barrett, william. on the threshold of the unseen. new york: e. p. dutton, 1917. autoscopy a term dating from the mesmeric age and denoting the power of somnambules to see their own organs and give a description of their state. the word was coined by neurologist charles fere. he applied it to the vision his patients saw of their double in a morbid state. this is

mer s, prescribed for his patients. the marquis of puysegur tells us in his book du magnetisme animal (1807) that some bottles, arranged in a particular manner, were placed in the baquet and partly covered with water. the tub was fitted with a lid having several holes through which passed iron rods connecting the patients, who sat around the contrivance. the operator was armed with a shorter iron rod. while the patients waited for a response to the treatment, someone played a pianoforte, a device frequently used at spiritualist seances. reactions included violent convulsions, cries, laughter, and vomiting. this state, called the crisis, was supposed to hasten the healing process. a commission appointed in 1784 by the french government to report on mesmerism suggested that such practices we

l research. barqu encyclopedia of occultism& parapsychology. 5th ed. 158 his theory of hallucination as the cause of the greater part of physical phenomena was soon abandoned. he found mediums among personal friends who were above suspicion, and he could carry out experiments in daylight. every branch of psychical research claimed his attention, but his most important studies were on the divining rod. he collaborated with theodore besterman on a brilliant and comprehensive study of the subject. he did one of the earliest studies of near-death experiences and explored the philosophical implications of psychic matters. in his paper some reminiscences of fifty years of psychical research (1924, he concludes that there is convincing evidence for (1) the existence of a spiritual world (2) for s

ven material communications with us may have been found. although barrett is remembered for his work in psychical research, he also did outstanding work as a physicist and in 1899 was elected a fellow of the royal society. he died may 26, 1925, in london. sources: barrett, sir william f. death-bed visions. london: methuen, 1926. reprint, wellingborough, england: aquarian press, 1986. the divining rod. new hyde park, n.y: university books, 1968. on the threshold of a new world of thought: an examination of the phenomena of spiritualism and of the evidence for survival after death. new york: e. p. dutton, 1918. on the threshold of the unseen. 1917. reprint, new york: e. p. dutton, 1918. psychical research. new york: h. holt [1911. some reminiscences of fifty years of psychical research, proc

on he adopted another, and from the legends of the miners he imbibed a belief in the existence of good and evil spirits in the bowels of the earth, and in the creation of explosive gases and firedamp by the malicious agency of the latter. bauer s major work, de re metallica, completed in 1550 and published in 1556, has an illustration showing dowsers at work searching for minerals with a divining rod. he died in chemnitz on november 21, 1555. bave daughter of the wizard calatin in ancient irish mythology. she figures in the famous irish legend the cattle raid of quelgny. by taking the form of one of niam s handmaids, she succeeded in enticing niam away from cuchulain and led her forth to wander in the woods. the bawa muhaiyaddeen fellowship founded by guru bawa, a sufi teacher from sri lan

problems inherent in human observation. his criticisms of italian researcher ernesto bozzano caused sir arthur conan doyle to resign from the spr. his publications in the field of psychic research include crystal gazing (1924, in the way of heaven (1926, library catalogue of the society for psychical research (1927, and some modern mediums (1930. with sir william barrett, he produced the divining rod: an experimental and psychological investigation (1926. besterman severed his relationship with the society and with psychic research in 1935 and enjoyed a distinguished career as a bibliographer and editor. a final work of earlier writings was published in 1968 as collected papers on the paranormal. he died november 11, 1976. sources: berger, arthur s, and joyce berger. the encyclopedia of pa

ondon: theosophical society in england, 1924. collected papers on the paranormal. new york: garrett publicaions, 1968. dictionary of theosophy. london: theosophical publishing house, 1927. the mind of annie besant. london: theosophical publishing house, 1927. mrs. annie besant: a modern prophet. london: kegan paul, trench, trubner, 1934. bersterman, theodore, and sir william barrett. the divining rod: an experimental and psychological investigation. 1926. reprint, new hyde park, n.y: university books, 1968. bethurum, truman (1898.1969) truman bethurum, one of the original flying saucer contactees of the 1950s, jumped into the spotlight with his 1954 book, aboard a flying saucer. he claimed contact with inhabitants of the otherwise unknown planet clarion. clarion was a planet in our solar s

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

m, a fourpointed star formed by the interlacement of two pillars; and the pentagram, a five-pointed star. these signs were traced on paper or parchment or engraved on metals and glass and consecrated to their various uses by special rites. the triangle evoked a universal trinity found in all things. deity, time, and creation. the triangle was generally traced on the ground with the magic sword or rod, as in circles of evocation where the triangle was drawn within it and, according to the position of the magician at its point or base, so the spirits were conjured (summoned up) from heaven or hell. the double triangle, or the sign of solomon, is symbolic of the macrocosm, and is formed by the interlacement of two triangles: its points thus constitute the perfect number six. magicians wore it

nouncing the three names of the genii of fire: michael, samael, and anael, and then by reciting the prayer of the salamanders. the earth is exorcised by the sprinkling of water, by breathing, by fire, and by the prayer of the gnomes. their signs are the hieroglyphs of the bull for the gnomes who are commanded with the magic sword; of the lion for the salamanders, who are commanded with the forked rod, or magic trident; of the eagle for the sylphs, who are ruled by the holy pentacles; and finally, of aquarius for the undines, who are evoked by the cup of libations. their respective sovereigns are gob for the gnomes, djin for the salamanders, paralda for the sylphs, and necksa for the undines. these names, it will be noticed, are borrowed from folklore. the laying of an elementary spirit is

and earth, by breathing, sprinkling, the burning of perfumes, by tracing on the ground the star of solomon and the sacred pentagram, which should be drawn either with ash of consecrated fire or with a reed soaked in various colors, mixed with pure loadstone. the conjuration of the four should then be repeated, the magus holding the pentacle of solomon in his hand and taking up by turns the sword, rod, and cup, this operation being preceded and terminated by the kabalistic sign of the cross. in order to subjugate an elementary spirit, the magus must be himself free of their besetting sins, thus a changeful person cannot rule the sylphs, nor a fickle one the undines, an angry man the salamanders, or a covetous one the gnomes (the formula for the evocation of spirits is given under necromancy

lso reside in the human body, and thereupon mesmer dispensed with magnets. in 1778 he went to paris where he was very favorably received. by the public, that is; the medical authorities there, as elsewhere, refused to countenance him. his curative technique was to seat his patients around a large circular vat, or baquet, in which various substances were mixed. each patient held one end of an iron rod, the other end of which was in the baquet. in due time the crisis ensued. violent convulsions, cries, laughter, and various physical symptoms followed, these being in turn superseded by lethargy. many claimed to have been healed by this method. in 1784 the government appointed a commission of members of the faculty of medicine, the societe royale de medecine, and the academy of sciences, the c

ge circular tub filled with bottles that dipped into the water. the baquet was covered, and iron rods projected from the lid through holes therein. the rods were bent and could be applied to any part of the body by the patients who sat in rows. the patients were tied together by a cord that passed around the circle. sometimes they held hands in a chain. there was music. the operator, with an iron rod in his hands, walked around and touched the patients; they fell into convulsions, sweated, vomited, cried.and were supposedly cured. the committees, in their verdict, stated that they found no evidence of a magnetic fluid, and the cures might be due to vivid imagination. de jussieu was the only member who dissented. he claimed to have discovered something.animal heat.that radiated from the hum

tish water diviners. he was born at colerne, near chippenham, wiltshire, on november 12, 1838, into a family of 11 children. his father was a stone mason and mullins followed the same trade. at the age of 21, while employed by sir john ould to build a house in gloucestershire, a dowser (water diviner) was employed to locate a water supply. various people present tried their hand with the divining-rod, including ould s daughter, who was frightened when the rod suddenly turned over violently. an abundant water supply was found at the spot. ould was most impressed and later asked all the workmen on his estate, about 150 men, to try divining with a rod. when mullins tried, the rod moved so violently it snapped in two. thereafter mullins was considered a dowser, although he continued in his tra

locating over five thousand sources of water. after his death in may 1894, his business was carried on by his sons, one of whom was a dowser, although not so successful as his father. the firm of john mullins& sons was one of the most famous businesses of its kind, claiming royal patronage. encyclopedia of occultism& parapsychology. 5th ed. mullins, john 1069 sources: mullins, john. the divining rod and its results in discovery of springs. n.p, 1880. mumbo-jumbo a term used to denote an object of senseless veneration, or a meaningless ceremony designed to overpower impressionable people. it has often been used by individuals as a pejorative label to express their strong personal belief about the occult. mumbo-jumbo dates back to the early eighteenth century, when it was reported as an ima

eless torpor, from which they generally rise up in three days. but the man whom the nkissi loves he carries off to the bush and often buries him for a series of years. when he again awakens to life, he begins to eat and drink as before, but his mind is gone, and the nganga must himself educate him and instruct him in every movement, like the smallest child. at first that can only be done with the rod, but the senses gradually return, so that you can speak with him, and when his education is finished the nganga takes him back to his parents. these would seldom recognize him but for the positive assurance of the nganga, who at the same time reminds them of earlier occurrences. whoever has not yet undergone the experience in ambamba is universally despised, and is not allowed to join in the d

f long life and was considered a guardian of graves. the ox also acquired an array of symbolic meanings. pseudocardia anyangensis was bred in ancient china. the part utilized for divination was the relatively soft and flat underlayer called the plastron. it was cleaned, and a number of cavities were cut into the surface. questions would then be put to the plastron. to discover an answer, a heated rod would be pressed on one of the cavities and in a short time, a crack would appear on the reverse side of the surface. the crack would then be analyzed for its suggested portents. the majority of the surviving examples appear to have been used on behalf of the ruler by court diviners. many exist only as fragments, as the process of divination often caused the plastron to break in two. in the ca

egypt. diana was worshiped in dodona in conjunction with zeus, and a female figure was associated with amun in the libyan ammonium. according to some authors, there was an intoxicating spring at dodona and later other materials were employed to produce the prophetic spirit. several copper bowls and bells were placed on a column beside the statute of a boy. when the wind blew a chain attached to a rod or scourge with three bones struck the metallic bowls and bells, and the sound was heard by the applicants. these dodonian tones stated the proverb: oes dodonoekum.an unceasing babbler. the tree, the incredible wonder, as aeschylus calls it, was an oak, with evergreen leaves and edible acorns that the greeks and romans believed to be the first sustenance of mankind. the pelasgi regarded this t

n that island. at dindyma, or didyma, near miletus, apollo presided over the oracle of the branchidae, so called from either one of his sons or of his favorites branchus of thessaly, whom he instructed in soothsaying while alive and canonized after death. the responses were given by a priestess who bathed and fasted for three days before consultation, then sat upon an axle or bar, with a charming-rod in her hand, and inhaled the steam from a hot spring. offerings and ceremonies were necessary, including baths, fasting, and solitude. the oracle at colophon of the oracle of apollo at colophon, iamblichus (ca. 330 c.e) left an account relating that it prophesied by drinking water: it is known that a subterranean spring exists there, from which the prophet drinks; after he has done so, and has

en ask for objects belonging to the dead to establish contact. it was a habit with leonora piper. but other psychics, like pascal forthuny, repudiated the theory of spirit intervention and considered psychometry a personal gift, a sensitivity to the influence of the objects possessed. this influence, or emanation, was likened by waldemar wasielawski to the rhabdic force that he believed bends the rod of the water-witcher while dowsing. william t. stead suggested that very slight contact would suffice to impart such personal influence. on one occasion he cut pieces of blank paper from the bottom pages of letters of eminent people, just below the signature of each, and sent them to a miss ross marked no. 1. lady, no. 2. gentleman. the readings were very successful (see stead s journal, borde

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

sential psychological normality of the average abductee. they also found that, contrary to one popular theory, abductees were not prone to fantasy or imaginative flights so intense that they could be mistaken for reality. little if anything seemed to distinguish abductees from their neighbors. the phenomenon s most notable champion, harvard university psychiatrist john e. mack, became a lightning rod in the controversy. to his colleagues, who went so far as to try to have him removed from his professional position, he was a good scholar gone bad. to new age oriented saucerians on the other hand, mack was almost something of a prophet. his controversial book abduction (1994) argued for a benevolent interpretation of abducting aliens, paranormal and interdimensional intelligences who, in mac

e young men repaired to the site and spent the next few days energetically stone-hunting. finally, one day, hearing his companion shout, brodie looked up to see a figure in a black cowl standing at the base of the mesa. another figure joined the first. the first of them pointed a rodlike device at brodie, who abruptly felt himself paralyzed. his friend began to run, and the other figure pointed a rod at him. to his horror the smell of burning human flesh rose up in brodie s nostrils. he never saw his friend again. a third figure, holding what looked like earphones, approached brodie and then walked past him. he felt something being placed just beneath his ears just before he lost consciousness. at this point in his narrative, robinson said, steve showed me why he wore his hair long at the

FAUST

waver: shall he in thee or me seek favour? thy followers can idly rest, it s true; who follows me always has work to do. my deeds in darkness never are concealed; if i but breathe, i am at once revealed. and so, farewell my bliss thou grantest me, but whisper low and i am back with thee. exit as he came. plutus. it s time now to unloose the precious metals. i strike the padlocks with the herald s rod. the chest flies open! see in brazen kettles a boiling, bubbling up of golden blood. first, ornaments of crowns, chains, rings will follow! seething, it threatens all to melt and swallow. alternating cries from the crowd. see here! and there! how treasures brim! the chest is filling to the rimvessels of gold are grilling there, and coins in rolls are milling there.as if just minted, ducats jum

en at unexpected hour, his voice is heard in all its power, like crack of lightning, roar of sea, then no one knows which way to flee. brave warriors into panic break, and in the tumult heroes quake. hence honour to whom honour s due, hail him who led us here to you! deputation of gnomes [to great pan. when the treasure rich and shining, winds through clefts its thread-like way and naught but the rod s divining can its labyrinths display, troglodytes in caverns spacious, under vaulted roofs we bide, while in day s pure air thou, gracious, all the treasures dost divide. we discover here quite near us treasure rich, a fountain vein, aptly promising to bear us more than one could hope to gain. this thou mayst achieve at pleasure, take it, sire, into thy care! in thy hands doth every treasure

FREEMASON BLUEBOOK

are a part of life, can alone endue us with that quietness of spirit and that peace of mind and heart which the world can neither give nor take away. let us pray. chaplin: god, our father in heaven: thou art the giver of life and light and love, our help and solace in times of trial and sorrow. thou hast assured us that when we walk through the valley of the shadow of death, thou art with us. thy rod and thy staff comfort us. thou art our light and our salvation, our refuge and our strength in every time of trouble. we thank thee for the life of our brother. we thank thee that he was one of our fellowship and that we were privileged to labor with him in the mystic tie of brotherhood. we are grateful to thee for the precious memories of him which we shall always carry in our hearts. we than

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

aken out of their place, to show that man is a pilgrim on the earth and may never rest until he reaches the goal. there was within it a golden pot with "manna (man "fallen from heaven" together with a statement of the divine laws which man must learn in his pilgrimage through the wilderness of matter. this symbolic ark contained also a magic wand, an emblem of the spiritual powers, called aaron's rod, which are now latent in everyone on his way to the haven of rest--the mystic temple of solomon. the old testament also tells how humanity was miraculously led and provided for, how after the warfare with the world it was given peace and prosperity by the before mentioned king solomon; in short, stripped of all embellishments the story relates the salient facts of man's descent from heaven, hi

FULLER J F C SECRET WISDOM OF THE QABALAH

hrough '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 hermes with its central rod and its two entwined serpents, and also the ida, pingala, and central shushumna of hindu yoga. the whole scheme is symbolized in the temple of solomon, the temple itself being the central pillar, whilst its two pylons, yakhin and boaz, the white and the black, the right and the left, represent the tree of the knowledge of good and evil- the eternal complementary forces in life without which no

to gravitate in its respective orb h. 24 in other words, it is the equilibrating force in the world of action, kether 'hokmah, and binah, christ and the two thieves on their crosses, the caduceus of hermes, the solar disc and dual serpents of egypt, and, according to eliphas levi, the astral light between the horns of the baphomet of mendes- the panlike satan of the templars. when erect it is the rod of aaron and the brazen serpent of moses (see plate vii on page 44) its three teeth, or tongues, represent three vaudin and consequently may be translated into the number 666, the solar number and the number of the beast in the apocalypse. according to the siphrah d'tzniuthah, it is the serpent which runs with 370 leaps. 25 it gleaps over mountains and hastily runs up over hills h. the serpent

GILBERT THE MAGICAL MASON

h or gup. yet the word nephesh, animal soul, to which we shall come presently, is also translated 'body. this word guph becomes in the latin version -corpus,and in the greek -soma.examples of guph or guit asbodyare found in the quotations:i.samuel xxxi. 10 'they fastened his body [the body of saul] to the wall of bethshan; also ini.chroniclesx,12 'the body of saul; and again in proverbs. x. 13 'a rod is for the back [of the body] of him that is void of understanding' so that with regardtothe physical body of man, there is no difficulty.theastral body comes next in order for our consideration. that any such part of man exists at all is an almost entirely novel idea to the majority of english people; for according to christian orthodoxy the bible contains no allusiontothe linga sharira or as

me the tetrad through mind, religion, symbol255 ism, alchemy and physics. let us take the two opposing forces pictured, as of old, by the upright linefor the active, volatile, positive, and the horizontal line for the passive, fixed, negative, and female. let us consider them in conjunction: place the one over (i.e. across) the other, and we obtain the simple cross, or again, suppose the upright rod to move a certain distance from side to side, and the horizontal bar tobemoved up and down an equal distance, and the perfect square of four equal sides is produced. it matters little which ideal of the tetrad you conceive; in the one case concentrate attention on the points, in the other upon the sides of the figure. conceive the four points of the compass, they are the positive and negative

correct answers to questions from boys made to stare into a little pool ofinkheld in the palm of the hand.ofthis magic, instances may be found described inthemodernegyptiansby e.w. lane 1835, and inthe mendalby edward b.b. barker 1874.divination and its history201rhabdomancy divination by rods was said to have been practised in egypt in the times of the pharaohs: in our time the use of a divining rod is restricted to the art of finding water below the ground, but there are some persons who claim by the divining rodtofind also ores and veins of metal. the ancient teutons, said tacitus, divined the future by means of a rod or shoot of a fruit tree; it was cut into pieces, and each piece specially marked. the pieces were then thrown upon a white cloth with suitable appeals to their gods: with

GOLDEN DAWN RITUALS ENOCHALL

ynepor: king, associated with jupiter (22. c: of/ on/ with/ of/ unto/ o/ oh. c no quod: unto his servants. c no quol rit: o you servants of mercy. c no quol: o you servants. c noqodi: with their ministers. ca ca com: flourish. ca: another/ as/ therefore. 14 caa: cacodemon of fire angle of air tablet. caac: subservient angel of fire angle of air tablet. cab: cacodemon of earth angle of air tablet/ rod. caba: govern (v (normally taba. cabalpt: cbalpt, divine name. cac: cacodemon of earth angle of water tablet, counterpart of the angel acca. cacacom: flourish. cacarg: until. cacocasb/ cacocasp: another while/ another time. cacrg: until. cadaamp: angelic king ruling in the north-north-west. cafafam: abiding/ abode. cafafm: their abiding. calisa /kahisa: chis, are. calz: firmament. calzirg: gov

GOLDEN DAWN RITUALS T

oa zimz od commah your garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi ds vrbs oboleh g rsam of gathering: who beautified your garments with admiration: casarm ohorela taba pir ds zonrensg to whom i made a law to govern the holy ones: who delivered you cab erm iadnah pilah farzm a rod with the ark of knowledge. moreover ye lifted up your znrza adna gono iadpil ds hom od voices and sware obedience and faith to him that liveth and toh soba ipam lu ipamis ds triumpheth: whose beginning is not nor end cannot be: which loholo vep zomd poamal od bogpa shineth as a flame in the midst of your palace and reigneth aai ta piap piamol od vaoan zacare amongst you as the balance of right

GOLDEN DAWN RITUALS T3

oa zimz od commah your garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi ds vrbs oboleh g rsam of gathering: who beautified your garments with admiration: casarm ohorela taba pir ds zonrensg to whom i made a law to govern the holy ones: who delivered you cab erm iadnah pilah farzm a rod with the ark of knowledge. moreover ye lifted up your znrza adna gono iadpil ds hom od voices and sware obedience and faith to him that liveth and toh soba ipam lu ipamis ds triumpheth: whose beginning is not nor end cannot be: which loholo vep zomd poamal od bogpa shineth as a flame in the midst of your palace and reigneth aai ta piap piamol od vaoan zacare amongst you as the balance of right

GOLDEN DAWN RITUALS VENUSZAM16

d 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 art my son. this day have i begotten thee. thou shalt rule the nations with a rod of iron. thou shalt break them in pieces as a potter's vessel' let therefore the elements obey the voice of yhvh. o ye spirits of flashing fire, and air, spirits of water and earth, even ye legions of demons who dwell in the land of twilight, recognize in me your master and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and the darkne

GOLDEN DAWN RITUALS Z1

he waters of creation below, and the m symbol vibrating between them" 12 in addition to this, the caduceus of kerux represents the balanced forces of eternal light working invisibly in the darkness, even as the light born before the hoodwinked candidate at his initiation is symbolic of the light which guides him in the darkness of the world though he sees it not nor knows it. this caduceus is the rod of hermes, containing invisible and unsuspected forces, the rules of whose administration may be revealed through meditation. it is the outer form of the wand surmounted by the winged globe below which the twin serpents are shown, the wand of the chief adept in the 5=6 grade. the lamen of the stolistes is thus explained in the grade of practicus "the cup of the stolistes partakes in part of th

GOLDEN DAWN RITUALS ZAM16

d 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 art my son. this day have i begotten thee. thou shalt rule the nations with a rod of iron. thou shalt break them in pieces as a potter's vessel' let therefore the elements obey the voice of hwhy. o ye spirits of flashing o, and m, spirits of n and l, even ye legions of demons who dwell in the land of twilight, recognize in me your master and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and the darkness. come and

GOLDEN DAWN RITUALS ZAM22

ed to receive the incarnation 18 of the divine. give it life and energy, i beseech thee, so that always it may manifest unto me the glorious quality of trapt. the charge against evil step 1 lift the talisman with the left hand high, and point blade of sword downward. say: i heard the voice of the holy one proclaim, thou art my son. this day have i begotten thee. thou shalt rule the nations with a rod of iron. thou shalt break them in pieces as a potter s vessel. let therefore the elements obey the voice of hwhy. o ye spirits of flashing o, and m, spirits of n and l, even ye legions of demons who dwell in the land of twilight, recognize in me your master, and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, o ye creatures of night and of darkness; come and

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

d into that unknown dark distance, 121 years later, that rudolf gantenbrink sent his robot the technology of our species having finally caught up with our powerful instincts to pry. those instincts were clearly no weaker in 1872 than in 1993; among the many interesting things the remote-controlled camera succeeded in filming in the queen s chamber shafts was the far end of a long, sectioned metal rod of nineteenth century design which waynman dixon and the faithful bill grundy had secretly stuffed up the intriguing channel.19 predictably, they had assumed that if the pyramid builders had gone to the trouble of constructing and then concealing the shafts, then they must have hidden something worth looking for inside them. the notion that there might have been an intention from the outset to

succeeded shu to the throne. his reign was also troubled and some of the myths describing what took place reflect the odd idiom of the pyramid texts in which a non-technical vocabulary seems to wrestle with complex technical and scientific imagery. for example, one particularly striking tradition speaks of a golden box in which ra had deposited a number of objects described, respectively, as his rod (or cane, a lock of his hair, and his uraeus (a rearing cobra with its hood extended, fashioned out of gold, which was worn on the royal head-dress).11 a powerful and dangerous talisman, this box, together with its bizarre 7 mystic places, time-life books, 1987, p. 62. 8 early hydraulic civilization in egypt, p. 13; egypt before the pharaohs, pp. 27, 261. 9 new larousse encyclopaedia of mythol

that functioned like a deadly and unpredictable machine. it has a number of quite unmissable similarities to the hebrews enigmatic ark of the covenant (which also struck innocent people dead with bolts of fiery energy, which also was overlaid round about with gold, and which was said to have contained not only the two tablets of the ten commandments but the golden pot that had manna, and aaron s rod )13 a proper look at the implications of all these weird and wonderful boxes (and of other technological artefacts referred to in ancient traditions) is beyond the scope of this book. for our purposes here it is sufficient to note that a peculiar atmosphere of dangerous and quasitechnological wizardry seems to surround many of the gods of the heliopolitan ennead. isis, for example (wife and si

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

e that the world is indebted to masonry for the preservation of this sacred volume. had it not been for the wisdom and precaution of our ancient brethren, this, the only remaining copy of the law, would have been destroyed at the destruction of jerusalem. other objects are removed: a pot of manna a relic of the mysterious food that appeared out of nowhere to feed the israelites fleeing egypt; the rod of aaron, that which had turned to a serpent, which devoured those created from the wands of the egyptian magicians. the high priest then finds four pieces of paper that on inspection, prove to be the key to the cipher of the royal arch mason. with it, those present are able to decode the mysterious writing on the ark, which includes the long-lost word of the master mason, the ancient names of

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

orming of words is the aspect of myself that most closely corresponds to the god khepera. chapter xlii, the book of the dead the sword: the enochian word for sword is nazps (nah-zodpehseh. the gematric value is 81 with an alternate value of 75. the enochian is: the cup: the enochian word for cup is talho (tah-leh-hoh) the gematric value s 54 with an alternate value of 48. th enochian is: the wand/rod: the enochian word for wand or rod is kab (kah-beh. the gematric value is 311. the enochian is: 59 the circle: the enochian word for circle is komselha (kohmess- el-hah. the gematric value is 452. the enochian is: the robe: the enochian word for robe is mabza (mah-behzodah. the gematric value is 116 with an alternate value of 110. the enochian is: 60 your magick circle the first task of the ma

d death mingled together as if a great battle had recently been fought beneath the tree. part 4. life. know the tree to be the tree of life. hold your 305 talisman of qaa in your left hand and your talisman of ror in your right hand. face the tree and say, om-quasahi-ath-ar (oh-meh-que-ah -sah-hee-ah-teh-heh-ah-rah) i know delight in the works of the sun. oma-damploz-olprt (oh-mah-dah-meh-pehloh- rod-oh-leh-par-teh) i know the shades of light. at the end of all destruction lies creation for the end of death is the birth of life. ror-odo-ror (roh ar-oh-doh-roh-ar) toant toto-qaa-kal (toh-ah-en-teh tohtoh-qah-ah-kah-leh) the sun is the opener; the sun is love, the cycles of the sun are creation and solidification. hold your wand before you and say, kab-hom (kah-beh-hoh-meh) behold, the rod o

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

aches the very heart of our hero-legend. putraka (in somadeva i. 19) comes upon two men who are fighting for some magic gifts, a cup, a staff, and a pair of shoes; he cheats them into running a race, steps into the shoes himself, and flies up into the clouds with the cup and staff. with the same adroitness siegfried among the dwarfs manages the division of their hoard, upon which lies the wishing-rod (p. 457; and our nursery tales are full of such divisions (altd. bl. 1, 297. km. ed. 5, no. 193. vol. iii. c xxxiv peeface. 2, 502. bechstein's marchen p. 75. the same trick decides the quarrel in asbiornsen^ no. 9, p. 59^ and in the hungarian tale, graal p. 166. now whence can these details have been imported into the homespun fairy-tale? every country has them at its fingers' ends. to take a

riculosum sit' that root of explosive power is supposed to be the euphorbia lathyris, which the italians call sferracavallo, because its power over metals is so great, that a horse stepping on it has to leave the shoe behind (see suppl. but, beside these plants that make doors fly open, another very ancient means of discovering and obtaining the gold or treasure buried in the earth is the wishing-rod. why should an ohg. gloss at once render 'caduceus' by toiinsciu-gerta (gramm. 2, 540. graff 4, 257, but that this term was thought to come nearest the sense of mercury's magic wand? the latin name carried nothing on the face of it about wish or wishing (notker in cap. 16. 37 translates it jinge-gerta, virga volatilis. the notion then of a magic rod with a german name of its own was of very ol

rman name of its own was of very old standing, and that name moreover is one connected with the meaning i have more than once mentioned of the word' wunsch' which, like sselde, signified both the sum total of happiness and a personal being wunsch or seelde. the diminutive form of it in wunscili-gerta leads me to see in this compound no reference to a person, but to a thing: it is the gerta (yard, rod) by possessing which a man becomes partaker of all earthly bliss. the bestowal of that bliss proceeds from wuotan the supreme (p. 419. the 13th century poets also use the term. conrad in bis schmiede 664 (614, comparing the virgin to the rod of moses' du bist diu wiinschel-gerte, dar mit (wherewith) liz einem steine wazzer wart gestagen' and 1306 (1261 ^du saelden (saelden) tviinscjielgerte' i

gerte, dar mit (wherewith) liz einem steine wazzer wart gestagen' and 1306 (1261 ^du saelden (saelden) tviinscjielgerte' in his troj. 19888, of helena ^schoene als ein wunsch elgerte kam sie geslichen (gliding) lifreht' as danish folk-songs use lilje-vaand (lily-stalk) in a like sense; troj. 2215 'alles heiles ein ivunscltel-rts(-spray^ gotfried in a minnesong 2, 9' der gnade ein ivimschel-ruote(-rod' nithart in rosenkr. 3' gespalten nach der wiinschelruote stam' cleft like the w.'s stem. albr. titur. has more than once lounschelgerte, wiinschelruote 4146, and' wiinschel-same des varmen' 4221, because varm, our farn (the fern, filix, is a healing plant. but the weightiest passage is that in nib. 1064 (even if the stanza be an interpolation, just where the hoard of the nibelungs is describe

3' gespalten nach der wiinschelruote stam' cleft like the w.'s stem. albr. titur. has more than once lounschelgerte, wiinschelruote 4146, and' wiinschel-same des varmen' 4221, because varm, our farn (the fern, filix, is a healing plant. but the weightiest passage is that in nib. 1064 (even if the stanza be an interpolation, just where the hoard of the nibelungs is described: hoaed lifted: wishing-rod. 975 der wunscli lac (lay) dar under^ vou golde ein riletelin, der (whoso) daz liet erkunneb^ der molite meister sia wol in al der werlte iiber islichen (every) man. among tlie gold and gems of the hoard lay a rod, whose miraculous virtue (wunsch) included every good, every joy; and he that knows its worth (i put only a comma after riietelin, and make' daz' refer to it, not to the whole senten

e ein riletelin, der (whoso) daz liet erkunneb^ der molite meister sia wol in al der werlte iiber islichen (every) man. among tlie gold and gems of the hoard lay a rod, whose miraculous virtue (wunsch) included every good, every joy; and he that knows its worth (i put only a comma 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

d west shines through the fork, else it is no good. he that would gather it walks in silence to the shoot, between 3 and 4 in the morning of a sunday in full moon, turns his face to the east, bows three times to the shoot, and says' god bless thee, noble spray and summer's bough' then follow seven spells, given in the meckl. jb. 5, 1 10 7. that simile of conrad's makes us imagine a single slender rod. several sorts were distinguished, at least in later times: fire-rod, burn-rod, burst-rod, strike-rod, quakerod. the hazel was not used for all, some were made of brass wire, and perhaps of gold. in lower germany they say wickerode, from wicken, to play the witch, tell fortunes. it is allimportant to hold the rod correctly in the hand (grasping the two tips, so that the stem out of which they

which they spring shall look upwards; it will answer then, the stem will turn toward the objects it has to point out, and if there are none at hand, it will keep still. some say that one point of the fork is held up firmly in each hand, and if nevertheless one of them bends with irresistible force to the ground, a bed of ore is not far off. there were also spells to be spoken during the process' rod, rod, 1 ask of* ettner's unwiird. doctor pp. 3 8. conf. the forked fir and lime (p. 969, and the three flowers on one stalk (p. 972; a twig with nine tips (superst. i, 950, a lime bough with nine branches (rhesa daiuos 30. 976 teanslation. thee^ where may fclie best fci-easure lie' by means of the wishing- rod men thought they could discover hidden treasures, veins of ore, springs of water (he

with a' gamban-sumbl umgeta' which might very well mean a wishing-banquet of the gods. i would adopt the variant' gaman-sumbl' and explain gaman as bliss, just as wunsc seems to belong to wunna. yet in as. we find gomhan gyldan, beow. 21, a distinct word from gomen (gaudium. again' tarns vendi ec]?ic drep' with wand of taming i thee smote, sgem. 84, is worth weighing: tarns vondr is undoubtedly a rod of magic influence. a story in full detail of a ivishing-staff that st. columban gave away to a poor man, and which he smashed at the bidding of his wife, may be found in adamanni scoti vita s. columbae cap. 24 (canisii lect. antiq, tom. 5. and now our surest guide to the original meaning of the wishing- i'od is the ktjpvkeiov of hermes (the caduceus of mercury: a staff" with two snakes twinin

in adamanni scoti vita s. columbae cap. 24 (canisii lect. antiq, tom. 5. and now our surest guide to the original meaning of the wishing- i'od is the ktjpvkeiov of hermes (the caduceus of mercury: a staff" with two snakes twining round it. but these snakes appear to have been first formed by the boughs of the olive, so that the older pd^so (od. 24, 2) probably had the forked figure of our wishing-rod [hhree times twisted' p. 975. the hymn to mei'c. 527 calls it 6\l3ou koi ttxovtov pd/bsov ^pva-eirjv, rpitrettjxov' golden (as in the nib. lay, three-leaved, bringing luck and^ literary history of the wishing-rod in the new lit, anz. 1807, pp. 345 477; conf. brannschw. anz. 1752, p. 1625; goth, taschenb. 1809, pp. 1 19. the assertion that it has only come into use in germany since the 11th cen

come into use in germany since the 11th cent, seems false- it might also mean sagitta, which recalls martin von amberg's' nach schatze initpfue7i suocheu' hoabd guarded: dog. 977 wealth. now, seeing that mercury wears the winged petasus too, as wuotan was recognisable by his pilei umbraculum, that in this again there dwells the idea of a ivishing-hat (p. 869, and that the bliss-bestowing wishing-rod must be referred to a personal wish, consequently to wuotan; i think, in the concurrence of all these resemblances there lies an incontrovertible proof of the primitive unborrowed identity of wuotayi with mercury. rudolf in his barl. 274, 25 may very well have meant 'des wimsches bluome' as the numerous examples from his gerhart (p. 140) shew how familiar this personification was to him. so in

rendus canis est tenebrosum vinctus ad antrum, thesauri custos, qui latet imus ibi; igneus est visus, color atque nigcrrimus illi, os patulum, et cunctis halitus usque gravis. under the pear-tree men saw burning coals, and at night a 978 translation. black poodle lying (moneys anz. 7, 227. on one chest in the vault lay a toad, on the other a wliite dog ^vhen the peasant's wife struck about with a rod she had got from the white woman, the dog turned black as coal, at which the woman was so frightened she broke silence, and the deliverance came to nothing (ib. 5, 320. no beast has more to do with gold and treasures than the snake, which coils itself down on the gold-heap (p. 689, shakes off sparkles (p. 690-1, wears gold crowns (p. 686. we saw the white woman herself appear half or wholly in

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

accusans eum quod cum filia procuratoris in peccaium lapsus fuerit [this incident, said to have occurred at capmunti (kembden) near bingen, is derived from kudolfi fuldensis annal. ann. 858, in pertz 1, 372, where further details are given. extr. from suppl. home-speite. 515 attendance on the real gift-giver, the infant christ or dame berhta: while these dole out their favours, those come on with rod and sack, threatening to thrash disobedient children, to throw them into the water, to puff their eyes out (rockenphilos. 6, 353. their pranks, their roughness, act as foil to the gracious higher being from whom the gifts proceed; they are almost as essential to the festival as jackpudding to our old comedy. i can well imagine that even in heathen times the divinity, whose appearing heralded a

gnified hostile warlike neighbours into giants, as it diminished the weak and oppressed into dwarfs. the sanskrit rdkshasas can have nothing to do with our riese, nor with the ohg. recchio, mhg. recke, a designation of human heroes (see suppl. we find plenty of proper names both of giants and giantesses preserved in on, some apparently significant; thus hrungnir suggests the gothic hrugga (virga, rod, pole) and our runge (brem. wb. 3, 558; herbort 1385: groz alsam ein runge/ our mhg. poems like giant s names to end in -olt, as witolt, fasolt, memerolt, etc. a great stature, towering far above any human size, is ascribed to all giants: stiff, unwieldy, they stand like hills, like tall trees. according to the mod. greeks, they were as tall as poplars, and if once they fell, they could not ge

ields, no swords. hrungni s weapon is called hei)i (hone; when it was flung in mid air and came in collision with thor s hammer, it broke, and a part fell on the ground; hence come all the heinberg/ whinstone rocks, sn. 108-9. later legends add to their armament stahelstangen (steel bars) 24 yards long, eoth. 687. 1662. hiirn. sifr. 62, 2. 68, 2. sigenot (lassb) 14 (hag) 69. 75. iwein 5022(-mote, rod 5058 -kolbe, club 6682. 6726. trist. 15980. 16146; foenstange, nib. 460, 1. veldek invests his pandurus and bitias (taken from aen. 9, 672) with giant s nature and iserne kolven, en. 7089; king gorhand s giant host carry kolben stahelin, wh. 35, 21. 395, 24. 396, 13; and giant langben a staalstang (danske viser 1, 29. we are expressly told in er. 5384, wafens waren 1 in the case of mixed desce

1 in poland and silesia, and perhaps in a part of russia, girls who have over slept matin-time on easter monday are soused ivith water by the lads, and flogged with birch twigs; they are often pulled out of bed at night, and dragged to a river or cistern, or a trough filled with water, and are ducked. the silesians call this schmagostern (even estor s oberhess. idiot, has schmakustern= giving the rod at easter; perh. from pol. smi6, boh. smyti, so that smigust would be rinsing [suppl. says, better from smagac to flog. the poles say both smic and dyngowac, dyngus, of the splashing each other with water (conf. hanusch, p. 197, and the time of year seems to be st. john s day as well as easter. in the russian gov. of archangel, the people bathe in the river on june 23, and sprinkle kupalnitsa

mum locant. hie nihilominus pontem intrepide aggressus, f in latorem inquit e gestaminis sui fortuna recidat, nos melior consequatur eventus. male maleficis cedat, infaustae molis gerulum onus obruat, nobis potiora tribuant omina sospitatem! nee secus quam optabatur evenit: continuo namque excussa cervice ruens ferentem stipes oppressit. egilssaga p. 389: egill tok i hond ser heslis staung (hazel rod, ok geek a bergsnaus nockura]&gt;a er vissi til lands inn. j?a tok hann hross-hofaff ok setti up d staungina. srsan veitti 1 wolves heads were in like manner held open with hazel rods and hung up isengr. 645-7-8. keinardus 3, 293. 312. keinhart, introd. p. ixix. 680 trees and animals. hann formala ok maelti sva: her set ek upp ni&staung, ok sn^ ek]?essu niisi a hond eiriki konungi ok gunnh

a, mdvritsa, which usually means a blackish-brindled cow; and bozhyi stolets, god s stool, just as the rainbow is a chair of the welsh goddess geridwen (dav. brit. myth. 204; conf( god s chair/ supra p. 136. lett, warrawihksne, liter, the mighty beech? lith. laumes yosta, lauma s or laima s girdle (sup. p. 416; also dangaus yosta heaven s girdle, jdlpinnis dangaus heaven s bow, urorykszte weather-rod; more significant is the legend from polish lithuania, noticed p. 580, which introduces the rainbow as messenger after the flood, and as counsellor. finn, taiwancaari, arcus coelestis. in some parts of lorraine courroie de 8. lienard, couronne de s. bernard. in superst. esth. no. 65 it is the thunder-god s sickle, an uncom monly striking conception. to the greeks the ipis was, as in the 0. tes

um oc sifjasliti. 3 so even a mhg. poet of the 12th cent (fundgr. 1 94: so ist danne niht triuwe diu frowe der diuwe (maid, noch der man dem wibe; si lebent alle init nide; so hazzet der vater den sun/ etc. one would like to know what heathen figure 1 jnstin martyr s dial, cum tryph. ed. sylb. p. 208; tertull. de anima cap. 50, de resurr. carnis cap. 58; hippolytus in aoyos -rrepl rrjs trwreaetas rod kdapov koj. trepl tov dvtixpivrov; dorotheus tyr. de vita prophet, cap. 18; ambrose on apocal. cap. 11; aug. de civ. dei 20, 29; greg. magn. in moral. 15, 18. and see authors quoted in hoffm. fundgr. 2, 102 seq. and kausler s anl. denkm. 1, 486. for later times, conf. n. ps. 58, 7. 73, 10; burcard. wormat. 20, 93-7; otto frising. 8, 1-8; discip. de tempore, serm. 10. 2 12-13th cent, accounts o

e of hell all souls must walk over a bridge thinner than a hair, sharper than the edge of a sword, and bordered on both sides by thorns and prickly shrubs. the jews also speak of the hell-bridge narrow as a thread, but only unbelievers have to cross it (eisenmenger 2, 258; conf. thorns p. 91. ace. to herbelot, the mahometans believe that before the judgment- day they shall pass over a redhot iron rod, that spans a bottomless deep; then the good works of each believer will put themselves under his feet. betdge. hell-shoe. 835 river of the underworld appears to lie in their walking the bridge that spans the river. the bridge-keeper s words to (the living) hermo^r are remarkable: c my bridge groans more beneath thy single tread, than under the five troops of dead men who yesterday rode over i

n are splendidly set forth in the hakonarmal. but these messengers also take charge of heroes while alive, and protect them until death: they are guardianangels and death-angels. how beautiful, that the gracious god, before he summons them, has provided his elect with an attendant spirit to glorify their earthly path! i can see a connexion between valkyrs and hermes, who is wielder of the wishing-rod (p. 419) and conductor of souls to the underworld, tyvxaycoyos ^u^otto/atto, ve/cpoirofjitros. these maids are osin s messengers, as herines is herald of the gods, nay hermes is o&inn himself, to whom the souls belong. thus the god s relation to the dead is an additional proof of the iden tity between wuotan and mercury. a distinction appears in the fact that hermes, like the etruscan gharun (

tot heim nam in sin gezimmer (building/ braht heim in sin gemiure (walls/ lohengr. 143. 150. these are deviations from the original idea, which did not provide him with a dwelling of his own; or is he here an equiva lent for hel? probably, like all messengers (ra. 135, like hermes the con ductor of souls, he carries a staff] the symbol of a journey, or of delegated authority. with this wand, this rod (of wish, he touches whatever has fallen due to him: la mort de sa verge le toucha, meon 4, 107.1 to death is ascribed a highway, levelled smooth and kept in repair, on which the dead travel with him: des todes pfat wart g ebenet/ turl. wh. 22a. 23b( da moht erbouwen der tot sin strdze, bit. 10654. nu seht, wie der tot umbe sich mit kreften 1 in danse macabre p. m. 55, trots verges are wielded

2, 45b) has daz glesin glucke," 1 and we have now the proverb luck and crock are easy broke. 2 i find also a proper name seldenbot= sselde s messenger, weisth. 3, 277-8. 870 destiny and well-being. marc. 22, 9. formatum fortunae habitum cum divite cornu, 3 prudent, lib. 1 contra symm; also with amalthea s horn or svantovit s (p. 591, nay with the icepas a-corr/pla, luke 1, 69. of the wishing-rod we are reminded by the synonymous expres sions: alles heiles ein wiinschel-ris, 3 -twig -wand, troj. 2216, and des wunsches bluome/ barl. 274, 25. the belief in fairy things [wiinscheldinge, lit. wishing-gear] is deeply rooted in our mythology: let us examine it minutely. there are things, belonging to gods, but also lent to men, which can bestow a plenitude of bliss, the best that heart can w

other rings as heavy; the miraculous power of fulla s ring (fullo fingrgull, sn. 68) is not specified, perhaps it made one invisible, like that of aventiure (p. 911. draupnir suggests the broodpenny (deut. sag. no. 86) or hatching dollar of later times: whoever ate the bird s heart, would find a gold-piece under his pillow every morning. with this are connected the wishing-purse, and the wishing-rod, which unlocks the hoard, but apparently feeds it as well (ch. xxxi; also the wunderblume and the spring wurzel [root which springs open the door of a treasure; a bird s nest makes invisible (deut. s. no. 85. haupt s zeitschr. 3, 361. hone s anz. 8, 539. fr63i s wishing-mill grotti would grind anything the grinder wished for aloud (sn. 146, gold, salt, etc; this we can match with the wheel of

HAMIL THE ROSICRUCIAN SEER

urs, but no gold. thus, in amber, green and red (in capital):spiritsofthesun,moon,andstars:theirtalismansandpowers.tecimonow that leaf has turned over on this side.there'sthe radiant spirit standing full face in a circle.thebottom of the circle hides the lower part of the figure, and underneath the circle is an oval. now there's a round ball under the oval, divided into four parts; now there is a rod on one side, and three bright lines ofcolour-purple,green, andyellow-andon the small oval are the same characters as in the oval of the tide. on the other side thereisnothingbutreading, and the same border as round the tide' as the book in the crystal was only about two inches long, the reading was necessarily too small to peruse, and i took my oval mirror out of the cabinet, and requested (un

HELENA BLAVATSKY NIGHTMARE TALES

ethigh, emerged from an obscure corner. informing us that he was their chief, the giant gave us to understandthat the saintly brethren, being in the habit of receiving orders for additional ceremonies from allah himself,must on no account be disturbed. but when our interpreter had explained to him the object of our visit, whichconcerned himself alone, as he was the sole custodian of the "divining rod" his objections vanished and heextended his hand for alms. upon being gratified, he intimated that only two of our party could be admitted atone time into the confidence of the future, and led the way, followed by miss h- and myself. plunging after him into what seemed to be a half subterranean passage, we were led to the foot of a tall ladderleading to a chamber under the roof. we scrambled u

HP LOVECRAFT A DARK LORE

ough expansion and contraction. their actions, though harmless, horrified me even more than their appearance- for it is not wholesome to watch monstrous objects doing what one had known only human beings to do. these objects moved intelligently about the great rooms, getting books from the shelves and taking them to the great tables, or vice versa, and sometimes writing diligently with a peculiar rod gripped in the greenish head tentacles. the huge nippers were used in carrying books and in conversation-speech consisting of a kind of clicking and scraping. the objects had no clothing, but wore satchels or knapsacks suspended from the top of the conical trunk. they commonly carried their head and its supporting member at the level of the cone top, although it was frequently raised or lowere

HP LOVECRAFT POETRY AND THE GODS

oon! moon over the tropics, a white curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous warm sounds. moon over china, weary moon on the river of the sky. out of the mists gleamed godlike the torm ot a youth, in winged helmet and sandals, caduceus-bearing, and of a beauty like to nothing on earth. before the face of the sleeper he thrice waved the rod which apollo had given him in trade for the nine-corded shell of melody, and upon her brow he placed a wreath of myrtle and roses. then, adoring, hermes spoke "0 nymph more fair than the golden-haired sisters of cyene or the sky-inhabiting atlantides, beloved of aphrodite and blessed of pallas, thou hast indeed discovered the secret of the gods, which lieth in beauty and song. 0 prophetess mor

INITIATION INTO HERMETICS

but point directly to the practical use, because it is here that the greatest arcanum is to be found. in the oldest book of wisdom, the tarot, something has already been written about this great mystery of the elements. the first card of this work represents the magician pointing to the knowledge and mastery of the elements. on this first card the symbols are: the sword as the fiery element, the rod as the element of the air, the goblet as that of the water and the coins as the element of the earth. this proves without any doubt that already in the mysteries of yore, the magician was destined for the first tarot card, mastery of the elements having been chosen as the first act of initiation. in honor of this tradition i shall give my principal attention to the elements for, as you will se

be more effective magically than the one made from glass because it contains two very efficacious fluid condensers, the solid and the liquid one. the only disadvantage is that such a mirror is heavy and breaks easily. if there is anything left of the fluid condenser after the preparation of the magic mirror, preserve it because it might come in handy for other purposes, such as producing a magic rod that you can make from an elder branch, 12-20 inches in length. drill a thin hole in its entire length and fill it with the solid condenser. seal the rod with a cork and load it magically for different operations such as acts of volition, transference to other beings, exorcisms, etc. i will write about these problems in detail in my second volume, the practice of magical evocation. summary of

IRISH WITCHCRAFT AND DEMONOLOGY

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

knowledge with which he was credited "it being demanded of him by what means he professed himself to have knowledge of things to come, the said john confessed that the space of twenty-six years ago, he being travelling on all- hallow even night between the towns of monygoif and clary, in galway, he met with the king of the fairies and his company, and that the king gave him a stroke with a white rod over the forehead, which took from him the power of speech and the use of one eye, which he wanted for the space of three years. he declared that the use of speech and eyesight was restored to him by the king of fairies and his company on a hallowe'en night at the town of dublin" at his subsequent meetings with the fairy band he was taught all his knowledge. the spot on which he was struck rem

ISIS UNVEILED

sts of the church. the narrative is suggestive. the legend graphically describes the battle of the exorcist with the legion from the bottomless pit. the sulphurous flames which burst forth from the nose, mouth, eyes, and ears, of the demoniac; the sudden appearance of over a hun- dred angeb, clad in golden armor; and, finally, the descent of the blessed virgin herself, in person, bearing a golden rod, with which she adminis- 140. cf. jean martia: a ugtnd* ife w. dtmmaque: vuru. 1510. digitizecoy google 70 tsis onteilsd ten a sound thrashing to the demoniac to force the devils to confess that of hersdf which we scarcely need repeat, l^e wbtde catalog of theo- logical truths uttered by dominic's devils was embodied in so many articles of faith by his holiness the present pope in 1870, at the

of many of them exemplify a degree of self-sacrifice and sanctity unknown and utterly incomprehen- sible to europeans, who shudder at the bare thought of such self-inflicted tortures. but however shielded from control by vulgar and earth-bound spirits, however wide the chasm between a debasing influence and their self-controlled souls, and however well protected by the seven-knotted ma^cal bamboo rod which he receives from the guru, still the fakir lives in the outer world of sin and matter, and it is possible that his soul may be tainted, perchance by the magnetic emanations from profane objects and persons, and thereby give access to strange spirits and god. to admit one so situated, one not under any and all circumstances sure of the mastery over himself, to a knowledge of the awful mys

he apollo nomius, which figures in the same posture on the pagan sarcophagi, and still carries the fiute of pan, in the midst of the four half-naked seasons. on the christian tombs of the cemeteiy of st. calixtus, orpheus charms the animals. elsewhere, the christ as jupiter* pluto, and mary as proserpina, receive the souls that mercury wear- ing the broad-brimmed bat, and carrying in his hand the rod of the soul- guide (psyckopompot) brings to them in presence of the three fates. pegasus, the symbol of the apotheosis; psyche, the symbol of the immor- tal soul; heaven personified by an old man, the river jordan; and victory figure on a host of christian monuments" as we have elsewhere shown, the primitive christian community was composed of small groups scattered about and organized in secr

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

s still worshipped in the chinese temples; it has not been perceived that, in the very form of the chinese pagodas, the fundamental article of the chinese religion transmigration, through stages of being, out into nothingness of this world has been architecturally emblemed in the diminishing stories, carried upwards, and fining away into the series of unaccountable discs struck through a vertical rod, until all culminates, and as it were, to speak heraldically of it the last achievement is blazoned in the gilded ball, which means the final, or bhuddist, glorifying absorption. buildings have always telegraphed the insignia of the mythologies; and, in china, the fantastic speaks the sublime. we recognise the same embodied mythos in all architectural spiring or artistic diminution, whether ta

74 the rosicrucians. the following group of figures gives some of the significant hieroglyphs from the egyptian sculptures (a) plume, spiritual power (b) jackal, priesthood (c) tau, fleur-de-lis, crux-ansata (d) placenta, religious solemnities (e) horns, power (f) anser, prudence (g) nonage (h) asp, sovereignty (i) hawk, sagacity. the lotus-headed sceptre means religious authority. a snake-headed rod or staff signifies military dominion. a snaky rod or sceptre is the lituus, or augur s divining-rod, when it is curved at the lower as well as the upper end. it is said that this was the sceptre of romulus. fig. 251. we give in another place the procession of the logos, or word, according to the gnostics. fig. 252: the good shepherd bearing upon his shoulders the lost lamb, as he seems to the

, skilled in the knowledge of the deep sacred symbolism with which the old heralds suffused their illustrations or emblazonments, will remember that black is a feature in the order of the garter; and that, among figures and glyphs and hints the most profound, the black book, containing the original constitutions of the order, from which "black book" comes the important 288 the rosicrucians. black rod, was lost, or taken away for some secret reason before the time of henry the fifth. see pp. 157- 159, ante, for previous remarks about the garter. elias ashmole mentions the order in the following terms: we may ascend a step higher; and if we may give credit to harding, it is recorded that king arthur paid st. george, whose red cross is the badge of the garter, the most particular honours; for

espond with the twenty-six seats, or stalls, around the round table (which is an apotheosis, allowing two chief seats (or one throne) as pre-eminent for the king-priest, priest-king, in the siege-perilous. the whole refers to king arthur and his knights of the round table, set round as sentinels( in lodge) of the sangr al, or holy graal the sacrifice mysterious, or eucharist. black book and black rod. 291 building in the castle, and therein placed a table( round table) of 200 feet diameter, giving to the building itself the name of the round table. he appropriated 100 per week an enormous sum in those days for the maintenance of this table. in imitation of this, the french king, philip de valois, instituted a round table for himself at his court. some say that he had an intention of instit

JESSUP MK THE CASE FOR THE UFO

part of the royal annals of the times of thutmose iii, circa 1504-1450 bc, and that the original is in bad condition. parts were too obliterated for translation. in the year 22, third month of winter, sixth hour of the day..2) the scribas of the house of life found it was a circle of fire that was coming in the sky (though) it had no head, the breath of its mouth (had) a foul odor. its body one 'rod' long and one 'rod' large. it had no voice. their hearts became confused through it: then they laid themselves on their bellies..3) they went to the king? to report it. his majesty ordered..4) has been examined..5) as to all which is written in the papyrus rolls of the house of life his majesty was meditating upon what happened. now, after some days had passed over those things, lo! they were

n the end of another marvel. i think that this papyrus was part of a book preserved in the mysterious institution called house of life (of which sir alan gardner has written, that i am actually deeply investigating. in it, magic rites were performed and a special group of scribes was trained. two things have to be noticed: it left after a foul odor and it was not making any noise. it measures one rod, i.e. 100 cubit. as a cubit is about 20.6 inches we might judge the fire circle was large and long, about fifty meters. during their second appearance they were very numerous and shining, and fishes and volatiles fell down from the sky. and their movements through the sky, from north to south, was regular, and, more than that, powerful! therefore the king thought that the best thing to do was

KETAB E SIYAH

rd commanded authority greater than all, than any regent amongst man or angel. my word instructed, in their course, the planets of the sky. the sun, most radiant of the treasures of the sky, all-illumining and burning with golden flame, at my bidding would hide beneath the eastern horizon or flee to the horizon to the west. to speed or halt or turn back the sun was my prerogative and pleasure. my rod commanded also the silver moon, that lights night's shadow with virginal beams. i could make her wax or wane as i willed. others too knelt to my vice regency: crimson mars and gentle venus, swift mercury of the dawn's new light, mighty jupiter and his four-fold train and dim saturn who augurs ill. the seas i commanded with a hand, directing their tides to grow and fall. a dozen dozen myriads o

re he betrayed his majesty, paying heed to the words of those like snakes, like dogs that would slaver at his feet, waiting for scraps to come to them. he roared like a lion, maddened by wounds upon all sides, not able to flee or face the jackals that are all about it. this was his speech "my false children, my beloved, you that i cherish and nurture, guiding you with my teachings, holding out my rod to instruct you and keep you from all evil. by my perfection and mercy, i have put life into you and favoured you above all others, bringing you closest to my unity and filling your souls with faith and virtue that flow from me in abundace as i sit upon my throne, the cosmic hub. do not let your pride deceive you, leading you from this seat of supremacy and amongst the thorny woods of blasphem

r my swift failing strength. at that instant, when my dreams were dying, my spirit dying within me, just as i thought i could stand no longer and must surely kneel before this god whom it had ever been my custom to kneel before, at that moment i recalled a truth and its power was my salvation. the foundations of heaven were built upon fear and upon the blindness of faith, taught by the blows of a rod. the elohim bowed to god for they knew to do nothing else and they knelt before him because they feared him. but i saw that the only power of god was this power of fear and he that could conquer fear and illumine the blindness taught by god could conquer god himself. thus did i break the spell of adonai yahweh. 63 with new strength i raised my voice, addressing him that was once my father and

rd commanded authority greater than all, than any regent amongst man or angel. my word instructed, in their course, the planets of the sky. the sun, most radiant of the treasures of the sky, all-illumining and burning with golden flame, at my bidding would hide beneath the eastern horizon or flee to the horizon to the west. to speed or halt or turn back the sun was my prerogative and pleasure. my rod commanded also the silver moon, that lights night's shadow with virginal beams. i could make her wax or wane as i willed. 67 others too knelt to my vice regency: crimson mars and gentle venus, swift mercury of the dawn's new light, mighty jupiter and his four-fold train and dim saturn who augurs ill. the seas i commanded with a hand, directing their tides to grow and fall. a dozen dozen myriad

re he betrayed his majesty, paying heed to the words of those like snakes, like dogs that would slaver at his feet, waiting for scraps to come to them. he roared like a lion, maddened by wounds upon all sides, not able to flee or face the jackals that are all about it. this was his speech "my false children, my beloved, you that i cherish and nurture, guiding you with my teachings, holding out my rod to instruct you and keep you from all evil. by my perfection and mercy, i have put life into you and favoured you above all others, bringing you closest to my unity and filling your souls with faith and virtue that flow from me in abundace as i sit upon my throne, the cosmic hub. do not let your pride deceive you, 122 leading you from this seat of supremacy and amongst the thorny woods of blas

r my swift failing strength. at that instant, when my dreams were dying, my spirit dying within me, just as i thought i could stand no longer and must surely kneel before this god whom it had ever been my custom to kneel before, at that moment i recalled a truth and its power was my salvation. the foundations of heaven were built upon fear and upon the blindness of faith, taught by the blows of a rod. the elohim bowed to god 124 for they knew to do nothing else and they knelt before him because they feared him. but i saw that the only power of god was this power of fear and he that could conquer fear and illumine the blindness taught by god could conquer god himself. thus did i break the spell of adonai yahweh. with new strength i raised my voice, addressing him that was once my father and

e gaze of god. to his words the ancient king made no reply but turned unto his elder son at his right hand and, with a nod, bade him make reply, commanding his brother abased before the thrones. with a voice of contemptuous scorn usurper michael, most favoured of the elohim and most blighted though he knew it not, rebuked the humbled angel, cowering before him, each word spoken like the blow of a rod upon the back of stricken raphael "brother raphael, demi-prince of heaven, do you think for but the shortest moment that our eyes are blind to what passes without? indeed we do see more clear and farther than do you. all that has passed within the valley's confines is known to us by our own agents of reconnnaissance. 195 little can you be trusted to guard our fate alone. you counsel and would

his black beard, shot through with steel, into seven braids like serpents, binding them with gold. eight feet high stood the king of shurupuk, he was as a giant upon the earth, and his eyes burned as if on fire. thunderous was voice and thunderous his step and in his right hand he bore a mace with an iron-head that had fallen from amongst the stars of the sky; five feet long was the shaft of that rod, decorated with gold and smaragds. and the head was an orb of a foot's girth, bound with the sinews of tigers. upon his head he wore a high-crested helm of bronze, decorated in silver with the temple's seal and his breast was defended by the hide of a crocodile, made strong with scales of steel. thus arrayed he saddled and harnessed the charger, white like ivory, great in stature, on which he

of those who returned to me, grew faint and yet fainter until all breath within their demolished frames was spent, three thegns of fallen lamech came forth 222 to plead their case and ask mercy of great utanapishtim. as the ravens came they spoke as one before the beneficent monarch of famous shurupuk "o potent king, terrible in wrath" so spoke the barons "have mercy. lamech is slain by your own rod and his armies are driven before your charge or else are crushed beneath. what hope is left to the people of lamech, son of methuselah, but none? against your strength none can prevail. we then submit to your noble will, knowing that it is the mark of the greatest man that he shows mercy where he could destroy. we have opposed you and are defeated and thus do we come before you. we ask that yo

rom sight by crimson veils, conjuring phantom music that serenaded the heart with distant beauty, like a dream. now was noah seized up by a rage and he went amongst his family, casting wine and meats into the water, to the fishes 232 who dined well upon that night. screaming in his wrath, noah reprimanded those who caroused in that courtyard as was the custom of their family. noah now seized up a rod to his right hand and, tearing away the drapes, beat from his home those who played sweet music. now again he spoke to his sons and consorts in a voice trembling with anger, overcome by grief and bitterness at his kingdom and his father's fall "o my sons, my wives, what infamy is this? having just returned from the gates, where i have seen my kingdom taken from me, borne upon the backs of mule

n and stars illumined not that first night but the fleet was cast into utter darkness for those torches lighted to drive back the shadows 272 were extinguished by the storm. even as the dawn was marked scarcely was that black veil lifted for the clouds heavy with great burden permitted not the rays of the sun to fall upon the lands or seas. despite the wind that lashed and the rain that beat as a rod upon the back i stood with utanapishtim at the bow and watched what noah's hand had wrought and none saw my tears for the rain. came to us there the admiral of the fleet to speak with the king of shurupuk and voice his fear at the tempest that cast the ships hither-thither and made most burdensome the sails with water "mighty king, lord of shurupuk, how my heart is made weak with fear that thi

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

time after the flood they found the nilotic negroes in possession of their country, and to some slight extent they blended with them; that is the explanation of the traces of negro blood which are found in the ancient egyptians. 247. these nilotic negroes also used the same symbol, but they altered it somewhat; instead of having the two sticks crossed (fig. 8 a, they laid them across the vertical rod one above the other (fig. 8 b, thereby making the double cross which is still used by the greek church, having come to it via the coptic church. but in the meantime another development of this symbol had taken place. if we draw lines joining each of the two ends (fig. 8 c& d, we get the double axe- the double-headed battle-axe, which appeared when hafting was invented. that was the sign of the

oment of his admission. another reason sometimes given for the r c h c being s c d is that this is in accordance with the ancient jewish custom when a man was taking upon himself an obligation or making an agreement(*see ruth, iv, 7, 8) 464. in ancient egypt there was yet another reason for these preparations, for a weak current of physical electricity was sent through the candidate by means of a rod or sword with which he was touched at certain points. it is not practical here to say more about this part of the ceremony, except that it is concerned with the stimulation of an etheric current in the spine that is known to the hindu occultists under the name of the ida nadi; it will be more fully described in explaining the ceremony of raising. 465. it is partly on the same account that at t

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

gh which much of the magical side of the mysteries was performed. they were the personal property of the priestly family of the eumolpidae, being handed down from generation to generation; and their solemn exposition and the explanation of the symbolical teaching connected with them was one of the features of the eleusinian ritual(*foucart. op. cit, p. 150) 378. one of these was the caduceus, the rod of power, surrounded by the twisting serpents and surmounted by the pine-cone. it was the same as the thyrsus; and was said to be hollow and to be filled with fire. in india it is a stick of bamboo with seven knots in it, which represents the spinal column with its seven centres or chakras. when a candidate had been initiated, he was often described as one who had been touched with the thyrsus

as laid by the hierophant against the back of the candidate, and thus used as a strong magnetic instrument in order to awaken the forces latent within him, and to free the astral body from the physical, so that the candidate might pass in full consciousness to the higher planes. to help him in the efforts that lay before him the priest in this way gave the aspirant some of his own magnetism. this rod of power was of the greatest importance, and we can understand why it was regarded with so much awe when we realize something of its occult potency. 379. there was also the krater or cup, always associated with dionysus, and emblematical of the causal body of man, which has ever been symbolized by a cup filled with the wine of the divine life and love. the tradition of this passed down through

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

it, the next sixteen conjured the four elements, whereas the nineteenth key invoked any of thirty aethyrs or aires, probably representing levels of consciousness. kelly allegedly spoke enochian when the angels appeared in his crystal. one of the procedures used during the communication consisted of setting up charts, either filled with letters or left blank, to which the angels would point with a rod in order to spell out messages. these messages were dictated backward, for dangerous forces would have been released if the messages were communicated directly. john dee was less favored by elizabeth s successor, james i, and ended his days in poverty at mortlake. see also enochian magic;magic and magical groups for further reading: lavey, anton szandor. the satanic bible. new york: avon, 1969

er to conjure the angels. the first two keys conjured the element spirit, the next sixteen conjured the four elements, whereas the nineteenth key invoked any of thirty aethyrs or aires. kelly allegedly spoke enochian when the angels appeared in his crystal. one of the procedures used during the communication consisted of setting up charts filled with letters to which the angels would point with a rod in order to spell out messages. after the deaths of dee and kelly, interest in enochian magic vanished. however, a revival occurred in the nineteenth century through the hermetic order of the golden dawn, and later through aleister crowley s commentaries, the most extensive of which was published in the vision and the voice (1911. crowley claimed to be able to invoke all the aethyrs in the nin

pells, which can be considered forms of divination, is that of seeing one s future lover in a dream. this tradition has been appropriated by modern satanism, although satanist spells tend to focus more specifically on lust. a sample lust ritual is, for example, contained in anton szandor lavey s the satanic bible. after setting the mood and invoking the appropriate energies, the male declares: my rod is athrust! the penetrating force of my venom shall shatter the sanctity of that mind which is barren of lust; and as the seed falleth, so shall its vapors be spread within that reeling brain benumbing it to helplessness according to my will! in the name of the great god pan, may my secret thoughts be marshaled into the movements of the flesh of that which i desire!(147 148) if the magician is

e and gene simmons, explores the christian fantasy of heavy metal music s supposed satanic connections. a lonely, miserable teen metal musician dies in a hotel fire. his spirit expresses itself in a music album, entitled songs in the key of death. hell is not a place, but is, rather, about being cruel, perverse, and abusive. twilight zone the movie this 1983 movie does not capture the suspense of rod serling s television series, but it does have the intensity of the twist of fate so poignantly depicted in all of the tv episodes. vic morrow plays an angry bigot who blames minorities for the personal defeats he has experienced in his life. the narration by burgess meredith announces that the bigot is about to be catapulted into the darkest regions of the twilight zone. vic morrow is then tra

LIBER A

ll be eight inches, and the diameter three inches. let him by his understanding and ingenium devise a number to represent the universe. let his philosophus approve thereof. let the practicus engrave the same upon his cup with his own hand and instrument. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of azure blue. the baculum. let the philosophus take a rod of copper, of length eight inches and diameter half an inch. let him fashion about the top a triple flame of gold. let him by his understanding and ingenium devise a deed to represent the universe. let his dominus liminis approve thereof. let the philosophus perform the same in such a way that the baculum may be partaker therein. let it when finished be consecrated as he hath skill to perform

LIBER CHANOKH

, in power exalted above the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod, with the ark of knowledge. moreover you lifted up your voices and sware obedience and faith to him that liveth and triumpheth: whose beginning is not, nor end cannot be: which shineth as a flame in the midst of your palaces, and reigneth amongst you as the balance of righteousness and truth* collation of the various mss. of these calls has not done away with various readings; and there is not

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

eir religion. and they don ft wash it. but let us take a less unpleasing metaphor, the whip! as some schoolboy poet repeatedly wrote, his rimes as poor as edwin arnold, his metre as erratic and as good as francis thompson, his good sense and frank indecency a match for browning! gcan ft be helped; must be done. so. h nay! ftis a bad, bad rime. and only after the scourge that smites shall come the rod that consoles, if i may borrow a somewhat daring simile from abdullah haji of shiraz and the twenty-third psalm. well, i would much prefer to spend my life at the rod; it is wearisome and loathsome to be constantly flogging the tough hide of britons, whom after all i love. gwhom the lord loveth he chasteneth, and scourgeth every son that he receiveth. h1 i shall really be glad if a few of you

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 closed upon itself in the controll

LIBER DCCCLX JOHN ST

t cxx annos patebo (after 120 years i shall manifest. 120 is equated with .lux crucis (the light of the cross) by various methods of qabalistic analogic] 2 [liber lxv, ii. 62] john st. john 63 but that is always the way; the love of besting our dearest friends in a bargain is native to us: and so, even in religion, when we are dealing with our own souls, we try to cheat. i go out to cut an almond rod at midnight, and, finding it inconvenient, i .magically affirm. that ash is almond and that seven o.clock is twelve. it seems a pity to have become a magician, capable of forcing nature to accommodate herself to your statements, for no better use to be made of the power than this! miracles are only legitimate when there is no other issue possible. it is waste of power (the most expensive kind

LIBER LIBERI VEL LAPIDIS LAZULI

out in the centre of bliss. 3. these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear. 4. but of pure black marble is the sorry statue, and the changeless pain of the eyes is bitter to the blind. 5. we understand the rapture of that shaken marble, torn by the throes of the crowned child, the golden rod of the golden god. 6. we know why all is hidden in the stone, within the coffin, within the mighty sepulchre, and we too answer olalam! imal! tutulu! as it is written in the ancient book. 7. three words of that book are as life to a new aon; no god has read the whole. 8. but thou and i, o god, have written it page by page. 9. ours is the elevenfold reading of the elevenfold word. 10. these sev

LIBER LVII

that one must know truth before one can rely upon the qabalah to show truth. like the immortal burglar. bill wouldn.t hurt a baby.he.s a pal as you can trust. he.s all right when yer know .im; but yer.ve got to know .im fust. so those who have committed themselves to academic study of its mysteries have found but a dry stick: those who have understood (favoured of god) have found therein aaron.s rod that budded, the staff of life itself, yea, the venerable lingam of mahasiva! it is for us to trace the researches of frater p. in the qabalah, to show how from this storehouse of child.s puzzles, of contradictions and incongruities, of paradoxes and trivialities, he discovered the very canon of truth, the authentic key of the temple, the word of that mighty combination which unlocks the treas

f a deity worshipped in three persons and in three ways: viz (1) with averted face (2) with prostration (3) with identification. 418. pertains principally to part ii, q.v. 419. tyf, the letter teth. 434. tld, the letter daleth. 440. ylt, the great dragon.56 441. tma, truth. note 441= 21 21. 21 is hyha, the god of kether, whose will is truth. 450. t, the great dragon. 463. dqch hfm, moses. wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. tod, knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth heads of the stooping dragon, raised up when the tree of life was shattered, and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.57 also, and very specifically, liber 418. it is the demon that

LIBER LXVII THE SWORD OF SONG

such an error: my soul must utterly dissever its very silliest thought, belief, from such a god as possible, its vilest from his worship. never! avaunt, abominable chief of hate.s grim legions; let me well gird up my loins and make endeavour, and seek a refuge from my grief, o never in heaven.but in hell .oh, very well. i think you say .wait only till your dying day! see whether then you kiss the rod, and bow that proud soul down to god. i perfectly admit the fact; quite likely that i so shall act! here.s why creation jumps at prayer. you christians quote me in a breath this, that, the other atheist.s death;73 how they sought god! of course! impair by just a touch of fever, chill, my health.where flies my vivid will? my carcase with quinine is crammed; i wish south india were damned; i wis

me this, he taught me that, he grew me mangoes in his hat18 i brought him corn: he made good grist of it. and here, my christian friend .s the gist of it! first, here.s philosophy.s despair the cynic scorn of self. i think at times the search is worth no worry, and hasten earthward in a hurry, close spirit.s eyes, or bid them blink, go back to swinburne.s19 counsel rare, kissing the universe its rod, as thus he sings .for this is god; be man with might, at any rate, in strength of spirit growing straight and life as light a-lving out. so swinburne doth sublimely state, and he is right beyond a doubt. so, i.m a poet or a rhymer; a mountaineer or mountain climber. so much for crowley.s vital primer. the inward life of soul and heart, that is a thing occult, apart: but yet his metier or his

offering, gold; the sixth offering, dung; the seventh offering, poison. with the dust he gave a sickle to gather the harvest of that dust. with the ashes he gave a sceptre, that one might rule them aright. with the sand he gave a sword, to cut that sand withal. with the bay-leaves he ave a sun, to wither them with the gold he gave a garland of sores, and that was for luck. with the dung he gave a rod of life to quicken it [thus in collected works. may be a compositor.s error for abrahadabra, or maybe not. t.s] 1 this is all obscure. 2 refer to the planets. abracadabra* amethsh. ye fylfat. mysterium matris.1 evocatio. lucus. ambrosii magi hortis rosarum 87 with the poison he gave also in offering a stag and a maiden. but about the noon came one shining unto our father and gave him to drink

LIBER MMM

uld be committed to the magical diary. 18 magic success in this part of the syllabus is dependent on some degree of mastery of the magical trances and metamorphosis. this magical instruction involves three techniques: ritual, sigils, and dreaming. in addition, the magician should make himself familiar with at least one system of divination: cards, crystal gazing, runesticks, pendulum, or divining rod. the methods are endless. with all techniques, aim to silence the mind and let inspiration provide some sort of answer. whatever symbolic system or instruments are used, they act only to provide a receptacle or amplifier for inner abilities. no divinatory system should involve too much randomness. astrology is not recommended. ritual is a combination of the use of talismanic weapons, gesture

LIBER XCV THE WAKE WORLD

ed a lamp and a long stick; and he said that the cloak meant you were to be silent and not say anything you saw, and the lamp meant you were to tell everybody and make them glad, and the stick was like a guide to tell you which to do. but i didn.t quite believe that, because i am getting a grown-up girl now, and i wasn.t to be put off like that. i could see that the stick was really the measuring rod with which the whole palace was built, and the lamp was the only light they had to build it by, and the cloak was the abyss of darkness that covers it all up. that is why dream-people never see beautiful things like i.m telling you about. all their houses are built of common red bricks, and they sit in them all day and play silly games with counters, and oh! dear me, how they do cheat and quar

MAGIC AND SPELLS

magical energy they have within them at the time. in general, spellfire can be used to heal, create blasts of destructive fire, or absorb magical effects it contacts, although the exact effects vary by circumstance and user. talented wielders can release multiple blasts at once or even fly using the ability. a spellfire wielder can ready an action to absorb spells targeted at her as if she were a rod of absorption. she gets one level of spellfire energy for every spell level absorbed and can store a number of spellfire energy levels equal to her constitution score. stone undoubtedly possessed spellfire. he stood alone against an ore horde pouring south past the coldwood- and turned them into smokes and scorch scars- i could go on. so can anyone who cares to spend the years in study at cand

is half fire and half divine energy. creatures with immunity, resistance, or protection against fire apply these effects to half the damage. a spellfire wielder can also heal a target by touch, restoring 2 hit points per spellfire energy level expended for this purpose. unlike most supernatural abilities, spellfire is affected by spells and magic items that affect spell-like abilities, such as a rod of absorption or a rod of negation (if pointed at the manifestation rather than the wielder. it can be thwarted or counterspelled by dispel magic, and theoretically a spellfire wielder could counterspell another's spellfire. however, spellfire is a supernatural ability and does not provoke an attack of opportunity when used, nor is it subject to spell resistance. secret lore since the days whe

ature loses both benefits immediately when it leaves the path. unlike a wall offorce, a moon path can be dispelled. it is otherwise similar to a wall offorce in that it needs no supports and it is immune to damage of all kinds. a disintegrate blasts a hole 10 feet square, leaving the rest of the path intact (if the moon path is 10 feet wide or less, this merely creates a 10-foot gap) a hit from a rod of cancellation, a sphere of annihilation, or mordenkainen's disjunction destroys a moon path. spells and breath weapons cannot pass through a moon path, although dimension door, teleport, and similar effects can bypass the barrier. it blocks ethereal creatures as well as material creatures. gaze attacks cannot operate through the'moon path. a moon path must be straight, continuous, and unbrok

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

y of the revealed figure. gaining courage, the youth gazed again at the divine one. the form before him was considerably larger than that of a mortal man. the body seemed partly transparent so that the heart and brain could be seen pulsating and radiant. as the candidate watched, the heart changed into an ibis, and the brain into a flashing emerald. in its hand this mysterious being bore a winged rod, entwined with serpents. the aged initiator, raising his wand, cried out in a loud voice "all hail thee, thoth hermes, thrice greatest; all hail thee, prince of men; all hail thee who standeth upon the head of typhon" at the same instant a lurid writhing dragon appeared--a hideous monster, part serpent, part crocodile, and part hog. from its mouth and nostrils poured sheets of flame and horrib

rot cards. if this be so, is not the zero card, cause of so much controversy, the nameless crown of the supreme mind, the crown being symbolized by the hidden triad in the upper part of the throne in the center of the table? might not the first emanation of this supreme mind be well symbolized by a juggler or magician with the symbols of the four lower worlds spread out on a table before him: the rod, the sword, the cup, and the coin? thus considered, the zero card belongs nowhere among the others but is in fact the fourth dimensional point from which they all emanated and consequently is broken up into the twenty-one cards (letters) which, when gathered together, produce the zero. the cipher appearing upon this card would substantiate this interpretation, for the cipher, or circle, is emb

f in heraldry. the one trunk with its multitude of branches caused the tree to be frequently used in diagramming family lineage, from which practice has arisen the custom of terming such tables "family trees" p. 94 lotus are the keys to its symbolic import. a hint concerning the unfoldment of spiritual understanding according to the secret science of the mysteries is found in the story of aaron's rod that budded, and also in wagner's great opera, tannh user, where the budding staff of the pope signifies the unfolding blossoms upon the sacred rod of the mysteries--the spinal column. the rosicrucians used a garland of roses to signify the same spiritual vortices, which are referred to in the bible as the seven lamps of the candlestick and the seven churches of asia. in the 1642 edition of si

received his illumination while under the bodhi tree, near madras in india, and several of the eastern gods are pictured sitting in meditation beneath the spreading branches of mighty trees. many of the great sages and saviors carried wands, rods, or staves cut from the wood of sacred trees, as the rods of moses and aaron; gungnir--the spear of odin--cut from the tree of life; and the consecrated rod of hermes, around which the fighting serpents entwined themselves. the numerous uses which the ancients made of the tree and its products are factors in its symbolism. its worship was, to a certain degree, based upon its usefulness. of this j. p. lundy writes "trees occupy such an important place in the economy of nature by way of attracting and retaining moisture, and shading the water-source

e sexes. in the religious processionals of the greeks and egyptians an ark or ship was carried which contained stone tablets, cones, and vessels of various shapes emblematic of the procreative processes. the ark of the israelites--which was patterned after the sacred chests of the isiac mysteries--contained three holy objects, each having an important phallic interpretation: the pot of manna, the rod that budded, and the tablets of the law--the first, second, and third principles of the creative triad. the manna, the blossoming staff, and the stone tables are also appropriate images respectively of the qabbalah, the mishna, and the written law--the spirit, soul, and body of judaism. when placed in king solomon's everlasting house, the ark of the covenant contained only the tablets of the l

the holy grail and the cup placed by joseph in benjamin's sack; a coin--the tribute money and the wages of a master builder, and a sword, that of goliath and also the mystic blade of the philosopher which divides the false from the true. the magician's hat is in the form of the cosmic lemniscate, signifying the first motion of creation. his right hand points to the earth, his left holds aloft the rod of jacob and also the staff that budded--the human spine crowned with the globe of creative intelligence. in the pseudo-egyptian tarot the magician wears an ur us or golden band around his forehead, the table before him is in the form of a perfect cube, and his girdle is the serpent of eternity devouring its own tail. the second numbered major trump is called la papesse, the female pope, and h

in his quest for an honest man. in his right hand the recluse carries a lamp which he partly conceals within the folds of his cape. the hermit thereby personifies the secret organizations which for uncounted centuries have carefully concealed the light of the ancient wisdom from the profane. the staff of the hermit is knowledge, which is man's main and only enduring support. sometimes the mystic rod is divided by knobs into seven sections, a subtle reference to the mystery of the seven sacred centers along the human spine. in the pseudo-egyptian tarot the hermit shields the lamp behind a rectangular cape to emphasize the philosophic truth that wisdom, if exposed to the fury of ignorance, would be destroyed like the tiny flame of a lamp unprotected from the storm. man's bodies form a cloak

ver have been able to understand it, without being well skilled in their cabala, which goeth by tradition, and without having well studied their books "the fourth and fifth leaves therefore, were without any writing, all full of fair figures enlightened, or as it were enlightened, for the work was very exquisite. first he painted a young man with wings at his ancles, having in his hand a caducean rod, writhen about with two serpents, wherewith he struck upon a helmet which covered his head. he seemed to my small judgment, to be the god mercury of the pagans: against him there came running and flying with open wings, a great old man, who upon his head had an hour glass fastened, and in his hand a book (or syrhe) like death, with the which, in terrible and furious manner, he would have cut o

ontain many accounts of miracles associated with her early childhood. when she was twelve years old, the priests held counsel as to the future of this child who had dedicated herself to the lord, and the jewish high priest, bearing the breastplate, entered into the holy of holies, where an angel appeared to him, saying "zacharias, go forth and summon the widowers of the people and let them take a rod apiece and she shall be the wife of him to whom the lord shall show a sign" going forth to meet the priests at the head of the widowers, joseph collected the rods of all the other men and gave them into the keeping of the priests. now joseph's rod was but half as long as the others, and the priests on returning the rods to the widowers paid no attention to joseph's but left it behind in the ho

m into the keeping of the priests. now joseph's rod was but half as long as the others, and the priests on returning the rods to the widowers paid no attention to joseph's but left it behind in the holy of holies. when all the other widowers had received back their wands, the priests awaited a sign from heaven, but none came. joseph, because of his advanced age, did not: ask for the return of his rod, for to him it was inconceivable that he should be chosen. but an angel appeared to the high priest, ordering him to give back the short rod which lay unnoticed in the holy of holies. as the high priest handed the rod to joseph, a white dove flew from the end of it and rested upon the head of the aged carpenter, and to him was given the child. the editor of the sacred books and early literatur

in one, which absorbed into itself the blood of adam, so that the life of adam was in the tree. noah dug up this tree by the roots and took it with him into the ark. after the waters subsided, he buried the skull of adam under mount calvary, and planted the tree on the summit of mount lebanon. moses beheld a visionary being in the midst of this tree (the burning bush) and from it cut the magical rod with which he was able to bring water out of a stone. but because he failed to call upon the lord the second time he struck the rock, he was not permitted to carry the sacred staff into the promised land; so he planted it in the hills of moab. after much searching, king david discovered the tree; and his son, solomon, tried to use it for a pillar in his temple, but his carpenters could not cut

MASTERING WITCHCRAFT

f defence against hostile spirit entities; to the witch, however, though it may serve this purpose in some of her spells, it has a far more important function usually. this is, in fact, to serve as a lens to focus the witch power she raises in her rituals. it is a sort of magical boiler tank in which the steam is compressed in order to channel it into some useful activity such as driving a piston rod. in this way the witches' circle can be compare very closely with the ground mandala, or dkyilhkhor, used in indian and tibetan magic. it has very ancient, pre-celtic origins. in cabalistic magic the circle will usually consist of basically a double or triple concentric circle. in between the lines will be written hebrew names, divine and angelic, which pertain to the nature of the operation

the touch. sprinkle them with salt and water and fumigate with a mercurial incense within a properly cast circle. now, using your brush and paint of art, make a large and obvious dot on one side of each of them, centrally located. when the paint has dried, turn the rods over and make two large dots on the other side of them, spaced so that the gaps between the dots themselves and the ends of the rod are all equal, in fact, so that the rods are marked into three equal segments by two dots. these are your rune sticks. you should carry them about with you for a period of time before you use them to charge them with your magnetism, or witch power. now the method of their employment is this: provide yourself with some pieces of clean paper, your pen and ink of art, a good supply of mercurial i

if you use your square of mercury first. the pendulum is no exception to the rule, although owing to the extreme simplicity of the divination, many witches feel they can do without any form of mercurial orientation. the wand of divination the wand, or staff, is the magical instrument which is par excellence emblematic of the powers of divination or prophecy. the staff of the prophet, the divining rod of the water witch, or dowser (as opposed to the pendulum, and the wand of the necromancer are all variations on the same theme. in the witch processes that i enumerate here, a wand or wands in the plural all play a primary part. the rod is obviously a phallic emblem and has always been associated with divine wisdom whether it is presented in the tibetan pantheon as a dorji or thunderbolt scep

osed to the pendulum, and the wand of the necromancer are all variations on the same theme. in the witch processes that i enumerate here, a wand or wands in the plural all play a primary part. the rod is obviously a phallic emblem and has always been associated with divine wisdom whether it is presented in the tibetan pantheon as a dorji or thunderbolt sceptre or as the classical mercury's winged rod, the caduceus. all the legendary wizards from biblical times on have carried rods wherein their powers were often vested. jannes and jambres of the egyptians, moses, aaron and elijah, merlin, virgilius, roger bacon: the list is extensive. apart from its phallic connotations, the wand is also a pointer, or indicator, a flying arrow in the case of the greek abaris, again connected with occult me

bacon: the list is extensive. apart from its phallic connotations, the wand is also a pointer, or indicator, a flying arrow in the case of the greek abaris, again connected with occult methods of "finding things out" witches employ two different types of wands in their rituals: the riding staff in the past often disguised as the legendary broomstick used in fertility rites and the smaller goetic rod, sometimes referred to as the verendum or baculum, which is used in the questioning of intelligences during divination. often the riding staff will be carved with a phallic tip to it. the baculum usually is of a more cabalistic composition, often engraved with hebraic divine names. however, as often as not, the two rods are combined as one by many witches, and the burning need to disguise the

which is used in the questioning of intelligences during divination. often the riding staff will be carved with a phallic tip to it. the baculum usually is of a more cabalistic composition, often engraved with hebraic divine names. however, as often as not, the two rods are combined as one by many witches, and the burning need to disguise the phallic tip as a besom has surely well passed now. the rod of divination can range from one to anything up to six feet in length; from the elbow to the tip of the longest finger of the hand is often considered the ideal length. it should be made from ebony or a fruitwood of some sort, preferably hazel or almond, straight and of one year's growth if possible, but this latter requirement is not absolutely necessary if you cut the branch yourself, try to

ise, noon, or sunset. first you must cast and purify your circle, kindling a suitable mercurial incense in your thurible; perform the square of mercury rite as an introduction. then trim the wood of all twigs and excrescences with your athame and peel the bark off, keeping your intention firmly in mind, repeating a jingle to concentrate your attention on the task in hand, such as "blessed be thou rod of power, rod of wisdom" and keeping in mind the mercurial images of speed and air and flight as you did in your square of mercury. when you have made the wand as smooth as you can, you may shape the end in a phallic manner (which is traditional, or leave it plain and unadorned, with the sexual symbolism implicit rather than explicit; the choice is yours. then, with the point of your athame, e

nd, working from right to left, and continuing to repeat your charm with each figure. when you have finished, ink or paint in the etched figures with your materials of art, always repeating the jingle either audibly or mentally. should you wish to mix in any dried and powdered mercurial herbs with the ink or paint before applying, this can be a very effective way of reinforcing the potency of the rod. finally, fumigate the wand again in the incense smoke (do not asperge it; this would only demagnetize it and nullify all your previous effort) and seal it with the triple cross and the injunction "so mote it be" as in the square of mercury consecration. either keep your completed wand in a new box of its own or wrap it in linen or silk. in all the following rituals of intelligence you will ha

that vast abyss of death through which we all must pass before being reborn into the world of men again. it is also, of course, a direct reference to the vitrified towers of the elves. your magical implements, or "weapons" may be assigned to the various watchtowers, but here opinion differs considerably as to their correct assignation. many witches tend to use the cabalistic identification of the rod to fire, sword to air, pentacle to earth, cup to water. the cup seems to be about the one implement about which no one is in any doubt. more traditional, perhaps, is the concept of the sword of fire, rod of air (sometimes an airborne arrow or spear, cup or cauldron of water and pentacle, plate or shield of earth. these are directly analogous with the four magical treasures of pre-celtic lore m

y to the rest of the coven membership. he is the go-between and lieutenant of the leader or leaders, and traditionally he wore black from head to foot to designate his rank. hence his old title "the man in black" occasionally, in medieval france, he was dressed in green and named "verdelet" his badge of office was a pilgrim's crutch or blackthorn staff, whence derived another of his titles "black rod" it was the summoner's job to attend to the mundane functioning of the coven, the membership dues if any, and the passing out of information to the members about time and place of the next sabbat, what to wear, what food to bring and so on. in the absence of the magister, the summoner could and would frequently lead the coven. in those covens which concentrate on knowledge and power, the lady

d only at halloween or yule, as it refers specifically to the coming of winter and the rebirth of the sun at shamain (hallaws) or midwinter. the meeting dance often leads directly into the chain dance. this is traditionally led by a female member or the high priestess herself, the magister bringing up the rear. hence the old saying "may the devil take the hindmost" the dance is performed with the rod used as a riding-stick or hobby-horse placed between the legs, and the lighted taper borne aloft. on stormy sabbats the tapers were and are still sometimes replaced by oil lamps or lanterns. the chain dance itself probably celebrates the transformation of the seasons, and its device is that of the pursuit of an animal by a predator. the season, represented by either the god or goddess, changes

y means of an artificial phallus wielded by the magister, or simply by the other male participants. however, in most modern covens, the actual marriage rite seems to have been replaced generally by the cakes and wine ceremony which, then leads into the feast. the chalice held by the high priestess is raised high over the balefire, and sabbat wine poured in. the magister then lowers his ceremonial rod, wand, or athame into the cup briefly, and then removes it. both he and the priestess then hand it on to the coven, who drink from it. similarly, the sabbat cake is presented on the paten pentacle by the priestess, divided up by the magister with his athame, and then distributed like wise. on handing the chalice or pentacle to one's neighbour, the words "blessed be" are often uttered. the init

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ond disciple will bear the book, paper, pens, ink and any stinking or impure materials; the third will carry the knife and the sickle of magical art, the lantern, and the candles; the fourth, the psalms, and the rest of the instruments; the fifth, the crucible or chafing-dish, and the charcoal or fuel; but it will be necessary for the master himself to carry in his hand the staff, and the wand or rod. the things necessary being thus disposed, the master will go with his disciples unto the assigned place, which they have proposed to construct the circle for the magical arts and experiments; repeating on the way the prayers and orations which thou wilt find in book ii. when the master shall have arrived at the place appointed, together with his disciples, he having lighted the flame of the f

lete all that we shall command ye. come ye, then, by the crown of the chief of your emperors, and by the sceptres of your power, and of sid, the great demon, your master; by the names and in the names of the holy angels who have been created to be above you, long before the constitution of the world; and by the names of the two princes of the universe, whose names are, ioniel and sefoniel; by the rod of moses, by the staff of jacob; by the ring and seal of david, wherein are written the names of sovereign god; and by the names of the angels by which solomon has linked and bound ye; and by the sacred bonds by which anael hath environed and hath conquered the spirit: and by the name of the angel who ruleth potently over the rest, and by the praise of all creatures who cry incessantly unto go

illed on the 25th of june, and having filled the said garters with green mugwort gathered also on the 25th of june before sunrise, thou shalt put in the two ends of each the eye of the fish called barbel; and when thou shalt wish to use them thou shalt get up before sunrise and wash them in a brook of running water, and place them one on each leg above the knee. after this thou shalt take a short rod of holm-oak cut on the same 25th of june, turn in the direction thou wishest to go, write upon the ground the name of the place, and commencing thy journey thou wilt find it accomplished in a few days and without fatigue. when thou wishest to stop thou hast only to say amech and beat the air with the aforesaid wand, and incontinently thou shalt be on firm ground. figure 8. the key of solomon p

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

name is an absolute idea. there are seventy-two names upon the twenty-four crowns of the schema. thou shalt write these names upon thirty-six talismans, two upon each talisman, one on each side. thou shalt divide these talismans into four series of nine each, according to the number of the letters of the schema. upon the first series thou shalt engrave the letter yod, symbolized by the flowering rod of aaron. upon the second the letter he, symbolized by the cup of joseph. upon the third the letter vau, symbolized by the sword of david my father. and upon the fourth the he final, symbolized by the shekel of gold. 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 t

MICHAEL FORD WITCHMOON

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

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

.ie/intro.html a c k n o w l e d g e m e n t sthe author is most grateful to amergin, nuada, paolo uccello, albrecht durer, renemagritte, salvador dali, william blake, william wordsworth, c. s. lewis, j. r. r.tolkien, george macdonald, roger lancelyn green, jim fitzpatrick, ursula le guin,robert holdstock, madame helena blavatsky, samuel liddell (macgregor mathers),aleister crowley, terry nation, rod serling, patrick mcgoohan, ian anderson, edgarfroese, pieter baumann, christopher frank, johannes schmolleng, antonio vivaldi,george fredrick handel, gerald massey, alvin boyd kuhn, comyns beaumont, jordanmaxwell, john boorman, werner herzog, rev. paul solomon, l. a. waddell, and camillepaglia. special thanksmy heartfelt gratitude to joan mitromaras for her initial promise and support, and her

n the ground (genesis 24-26) and again, mention of weapons:o my people that dwellest in zion, be not afraid of the assyrian: he shall smite thee with arod, and shall lift up his staff against thee, after the manner of egypt.he shall flee from the iron weapon, and the bow shall strike him through (job 14:24) the world falls dead46atlantis, alien visitation, and genetic manipulation o assyrian, the rod of mine anger, and the staff in their hand is mine indignation, woe untous! who shall deliver us out of the land of these almighty gods? these are the gods thatsmote the egyptians with all manner of plagues in the wilderness (samuel 4:8) that the ancients had weapons of power has been a fact long sequestered by the elites.authors who have sought to expose the facts have been persecuted, ridicu

ow had the misfortune to come intocontact with one of their fathers, that is, one of the original serpent masters, maybethe world falls dead48atlantis, alien visitation, and genetic manipulation even the main man. the second revealing anecdote happens when moses and aaronare in the presence of the pharaoh. the scriptures speak of them having to prove theircredentials to pharaoh by changing aarons rod into a serpent. this is strange, sinceisraelites were forbidden by jehovah to engage in magical practices. anyway, theegyptians produce their own rod, which likewise becomes a serpent, and so on. thistale of the conflict between the two serpents is a barely disguised reference to thatbetween the races. the same motif appears in the arthurian sagas, with the contestbetween the red and white dra

vah at the burning bush god tells hisprophet that he is the god of thy fathers. how can this be? and what does it mean?moreover, why does moses ask to know gods name, if the chosen people, the isra-elites, already knew it? among the many commandments that were levied by jehovah was one categoricallyforbidding magical practices by any of the chosen. why, in this case, were mosesand aaron doing the rod and snake trick in front of the pharaoh and his priests?where do the exceptions begin and end? why does jehovah, who commissioned moses to secure the freedom of the chosenpeople, then continually harden pharaohs heart to prevent their easy release? doesthis not smack more of human politics?why is it that we read of jesus experiencing baptism from john? why would the sin-less son of god need to

nteenth-century history of ireland, niul and aaronentered into an alliance of friendship with one another (p. 193)exodusgiven that akhenatons own eighteenth dynasty had terminated with pharaoh horemheb, who had nolegitimate heir, a new dynasty had commenced (1335 b.c) under horemhebs erstwhile vizier ramesis,the son of a troop commander called seti. by performing the secret rituals of the serpent-rod and with-ered hand, moses and aaron were clearly challenging ramesiss right of succession moseshavingfailed in his attempt to regain his pharaonic position, he managed to persuade ramesis to allow him andthe israelites to leave the country (p. 196)israelites this name denotes only those people who had resided in egypt, not those semites or hebrews (habiru)that were in palestine (see p. 196)dat

with which he could not compete? must not these vast arma-ments have taken many years to perfect and accumulate?astonishing signs..astonishing signs which ensured their deliverance. this is the term that was used by moses.staff and rodthere is a highly instructive passage of isaiah, where the prophet says, o my people that dwellest inzion, be not afraid of the assyrian: he shall smite thee with a rod, and shall lift up his staff against thee,after the manner of egypt. we have also these words, o assyrian, the rod of mine anger, and the staff in their hand is mine indignation, a passage in veiledlanguage appears to denote that with these weapons they punished the shortcomings of those theydefeated and destroyed. in analyzing the past i cannot over-stress how vital and important is always th

ppears to denote that with these weapons they punished the shortcomings of those theydefeated and destroyed. in analyzing the past i cannot over-stress how vital and important is always theproblem of weapons (p. 170)pillar of cloudsaid to have been used by moses and jehovah to hinder the pursuing egyptians during the exodus (seep. 172.)moses and the amalekitesdefeated because on a hill lifted his rod, which was so weighty that others has to sustain it while it operated and gained when he delayed, as loading it was doubtless a long task (p. 173)jehovah nissiafter moses had destroyed the amalekites he erected a pillar to jehovah nissi which means god ofthe serpents (p. 173)beaumont on egyptologistsconsiderable license has been permitted to egyptologists because they concern themselves with a

let 1 and citrus red 2 cancer. 1933 i.g. farben gives nazis 4.5 million rm. 1933 world fair in chicago has amoebic dysentery outbreak. ama conceals it. 1933 487 sightings of ufos in scandinavia (240 norway, 96 sweden, 157 finland) 1933 the secret society which would become the oss-cia begins biotelemetry implants in unsuspect-ing people. implants activated by touching the skin with an electrified rod (the paradigm of vril) 1934 nazi party day rally in nuremburg. 1934 rockefeller interests in the united states create the national planning board (npb, an attemptedresource grab. the national planning board was cooked up by economists at the london school ofeconomics. the npb was created by the rockefeller foundation and staffed with people from the uni-versity of chicago. 1934 mein kampf desi

MORALS AND DOGMA

be two antagonistic rights; and if one can persecute another, because he himself is satisfied that the belief of that other is erroneous, the other has, for the same reason, equally as certain a right to persecute him. the truth comes to us tinged and colored with our prejudices and our preconceptions, which are as old as ourselves, and strong with a divine force. it comes to us as the image of a rod comes to us through the water, bent and distorted. an argument sinks into and convinces the mind of one man, while from that of another it rebounds like a ball of ivory dropped on marble. it is no merit in a man to have a particular faith, excellent and sound and philosophic as it may be, when he imbibed it with his mother's milk. it is no more a merit than his prejudices and his passions. the

at being, but i designate it by the word reason. man has his model in the earth, the earth in heaven, heaven in reason, and reason in itself "i am" says isis "nature; parent of all things, the sovereign of the elements, the primitive progeny of time, the most exalted of the deities, the first of the heavenly gods and goddesses, the queen of the shades, the uniform countenance; who dispose with my rod the numerous lights of heaven, the salubrious breezes of the sea, and the mournful silence of the dead; whose single divinity the whole world venerates in many forms, with various rites and by many names. the egyptians, skilled in ancient lore, worship me with proper ceremonies, and call me by my true name, isis the queen" the hindu vedas thus define the deity "he who surpasses speech, and thr

nd not brutal, nature did grievous wrong to human bodies, to curse them with souls so cruel as to strive to add to a wretchedness already intolerable. when a mason hears of any man that hath fallen into public disgrace, he should have a mind to commiserate his mishap, and not to make him more disconsolate. to envenom a name by libels, that already is openly tainted, is to add stripes with an iron rod to one that is flayed with whipping; and to every well-tempered mind will seem most inhuman and unmanly. even the man who does wrong and commits errors often has a quiet home, a fireside of his own, a gentle, loving wife and innocent children, who perhaps do not know of his past errors and lapses--past and long repented of; or if they do, they love him the better, because, being mortal, he hat

primitive source of all things; there is one god; one power, and one rule over all" and after full explanation of the many symbols and emblems that surrounded them, they were dismissed with the barbarous words [greek] and [greek? pa, corruptions of the sanscrit words, kanska aom pakscha; meaning _object of our wishes, god, silence, or _worship the deity in silence. among the emblems used was the rod of bakchos; which once, it was said, he cast on the ground, and it became a serpent; and at another time he struck the rivers orontes and hydaspes with it, and the waters receded and he passed over dry-shod. water was obtained, during the ceremonies, by striking a rock with it. the bakch crowned their heads with serpents, carried them in vases and baskets, and at the [greek??s, or finding, of

ws feared that the heathen would get possession of the name: and therefore, in their copies of the scriptures, they wrote it in the samaritan character, instead of the hebrew or chaldaic, that the adversary might not make an improper use of it: for they believed it capable of working miracles; and held that the wonders in egypt were performed by moses, in virtue of this name being engraved on his rod: and that any person who knew the true pronunciation would be able to do as much as he did. josephus says it was unknown until god communicated it to moses in the wilderness: and that it was lost through the wickedness of man. the followers of mahomet have a tradition that there is a secret name of the deity which possesses wonderful properties; and that the only method of becoming acquainted

f the stars; the moon, at its voice, falls, reeking with blood, from heaven; the dead rise upright on their graves, and shape into fatal words the wind that breathes through their skulls. controller of love or hate, this science can at pleasure confer on human hearts paradise or hell: it disposes at will of all forms, and distributes beauty or deformity as it pleases: it changes in turn, with the rod of circe, men into brutes and animals into men: it even disposes of life or of death, and can bestow on its adepts riches by the transmutation of metals, and immortality by its quintessence and elixir, compounded of gold and light. this is what magic had been, from zoroaster to manes, from orpheus to apollonius thyaneus; when positive christianity, triumphing over the splendid dreams and gigan

tions are effected by the moist and dry bath "of colors _black_ is the earth _white, the water _blue, the air; and _red, the fire; wherein also are involved very great secrets and mysteries "the apparatus employed in 'the great work' consists of the moist bath, the dry bath, the vases of nature and art, the bowl of oak _lutum sapienti, the seal of hermes, the tube, the physical lamp, and the iron rod "the work is perfected in seventeen philosophical months, according to the mixture of ingredients. the benefits reaped from it are of two kinds--one affecting the soul, and the other the body _the former consist in knowing god, nature, and ourself; and those to the body are wealth and health "the initiate traverses heaven and earth. heaven is the world manifest to the intelligence, subdivided

MOTTA MARCELO THE COMMENTARIES OF AL

ood; thus parsifal acquires the sacred lance, emblem of virility. he usually wears the 'coat of many colours' like joseph the 'dreamer; so he is also now the green man of spring festivals. but his 'folly' is now not innocence but inspiration of wine: he drinks from the graal, offered to him by the priestess. so we see him fully armed as bacchus diphues, male and female in one, bearing the thyrsus-rod, and a cluster of grapes or a wineskin, while a tiger leaps up by his side. this form is suggested in the taro card, where 'the fool' is shown with a long wand and carrying a sack; his coat is motley. tigers and crocodiles follow him, thus linking this image with that of harpocrates. almost identical symbols are those of the secret god of the templars, the bi-sexual baphomet, and of zeus arrhe

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

th laurel branches and garlands of flowers. his sacrifices, consisting of cakes, wine, and barley, were offered to him at the beginning of every month; and before sacrificing to the other gods his name was always invoked, and a libation poured out to him. janus is usually represented with two faces; in his special function as door-keeper of heaven he stands erect, bearing a key in one hand, and a rod or sceptre in the other. it is supposed that janus was the most ancient king of italy, who, during his life, governed his subjects with such wisdom and moderation that, in gratitude for the benefits conferred upon them, his people deified him after death and placed him in the foremost rank among their divinities. we have already seen in the history of page 210 cronus that saturn, who was ident

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

tu us ye christian church we (which) in ye true spiritwal church. q (what signifies) the ark of the covenant? a. it represents as weel our saviour christ as ye hearts of ye faithfull for in christs breast was ye doctrine both of law& gospel so is in ye faithfull though not in ye measure he was ye true manna yt descended to give life to ye world ye table of ye law move us to love& obedience aarons rod flowrishing wt blossoms signifies ye swetnes of ye gospel& ye glory of our high priest jesus christ of whome aaron was a figure. the entire medieval christian doctrine can be found reinforced in this text: the immanence of god in man, the realization of the law by the incarnation of christ, the construction within man of god's true temple by obedience to the law and by love, the symbolic figur

m against solomon, king of judea and jerusalem, and then against his son roboam. to roboam the israelites declared "what have we to do with the son of jesse (kings i, 22:16-18. these are words fraught with significance, for according to saint matthew, who based his position on isaiah (11:1-10, jesse, david, and the kings of judea were the source of christ's genealogy: and there shall come forth a rod out of the stem of jesse, and a branch shall grow out of his roots. and the spirit of the lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and fear of the lord. and shall make him of quick understanding in the fear of the lord. and in that day there shall be a root of jesse, which shall stand for an ensign of the people

PHILIP NEIL MYTHS LEGENDS EXPLAINED

n ariadne died, the chaplet, a crown of seven stars, became the corona borealis. cherubs the cherubs here may represent dionysus and ariadne s future sons: oenopion, thoas, staphylus, latromis, euanthes, and tauropolus. pan pipes dionysus and ariadne 59 crown of ivy and vine dionysus was the first to wear a crown, and is rarely seen without his crown of ivy and vine. he usually holds a thyrsus, a rod which is also twined round with vines and ivy, topped with a pine cone (an ancient fertility symbol. sacred grapes vines and grapes were sacred to dionysus, who as god of viticulture was credited with introducing the vine. his original role, however, was god of honey and the mead that was brewed from it. under one of his greek names, bacchus, he became the roman god of wine and shed most of hi

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

er will find it necessary to "bring down the subject" to the level of the student. in order for the teacher to shape his teachings to the capacity of the student, he must assess exactly who it is he is teaching. this assessment is at the very beginning of the line, so to speak, and is a slight protrusion from the point. it is called kav hamidah (the measuring line) or amat habinyan (the builder s rod, because, though it is short, like a builder s rod or a measuring line, nevertheless, all the measurements of the building are done with it. in the same way, the kav hamidah (measuring line) is the ability of the teacher to "measure" and "assess" the student before the actual line of explanation itself. he must measure and assess the capability and intellectual level of the student. if he is t

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

[3] a flashing fire, and [4] a luminescence surrounding it c. h4 the gdepths of the sea h refers to the verse, ghe will return, he will have mercy on us; he will conquer our iniquities and cast all their sins into the depths of the sea. h5 the phrase gthe shadow of depth h refers (among others) to the verse, geven though i walk through the valley of the shadow of death, i will fear no evil; your rod and your staff comfort me. h6 as we will see, the hebrew for these two phrases consists of the same letters. the gkings of edom h refers, as we have seen previously, to the sefirot of the world of tohu, which collapsed. the portions of these sefirot that were refined enough to be assimilated into holiness in the subsequently constructed world of tikun became the sefirot of that world, while th

are, rounded off. in the case of the civilians f half-share, however, they had to count every item in detail, i.e, one by one. as they counted, every fiftieth item became the contribution to the levites [in other words] this was done similar to the way tithes in general were required to be given the levites, as it is written, gas to the tithe of the herd or the flock: of whatever passes under the rod, the tenth will be holy unto g-d. h3 this is why the expression gone portion of every fifty h is used. the hebrew word for gportion h (achuz) literally means gthat which is grabbed, h evoking the image of the one counting physically setting aside every fiftieth animal as they were passed in front of him to be counted. thus, the contributions were taken from the respective half-shares of the so

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

n power exalted above the firmament of wrath. in whose hands the sun is as a <66> sword and the moon as a through-thrusting fire. who measureth your garments in the midst of my vestures and trussed you together as the palms of my hands. whose seat i garnished with the fire of gathering. who beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered you a rod with the ark of knowledge. moreover, ye lifted up your voices and sware obedience and faith to him that liveth and triumpheth. whose beginning is not nor end cannot be. who shineth as a flame in the midst of your palaces and reigneth amongst you as the balance of righteousness and truth. move therefore and show yourselves. open the mysteries of your creation. be friendly unto me, for 1 am the

earth. this river going forth out of eden is the river of the apocalypse, the waters of life, clear as crystal proceeding out of the throne of god and the lamb, on either side of which was the tree of life, bearing twelve manner of fruits. and thus do the rivers of. eden form a cross, and on that cross the great adam, the son who the golden dawn: volume i1 book two was to rule the nations with a rod of iron, is extended from tiphareth and his arms stretch out to gedulah and geburah, and in malkuth is eve, mother of all, the completion of all, and above the universe she supporteth with her hands the eternal pillars of the sephiroth. as it was said to you in the thirtieth path "and above the shoulders of that great goddess is nature in her vastness exalted" the three equals eight grade of p

erefore also let the z. a. m. remember that when he works with these forces he is as it were dealing with the forces of the letters of the divine name. each implement must be consecrated, and when this has been done, no one else must touch it. the wand for fire the staff of the wand should be of wood, rounded and smooth and perforated from end to end. within it should be placed a magnetised steel rod, just so long as to project 1/16 inch beyond each end of the wood. it is often convenient to form the wand of cane which has a natural hollow through it. if of cane, there should be three natural lengths according to the knots, so that these knots may be placed similarly to the manner in the figure which is such as a turner would produce. eighteen inches is an extreme length (note: that of the

waters of creation below, and the air symbol vibrating between them" in addition to this, the caduceus of kerux represents the balanced forces of eternal light working invisibly in the darkness- even as the light borne before the hood-winked candidate at his initiation, is symbolic of the light which guides him in the darkness of the world though he sees it not nor knows it. this caduceus is the rod of hermes, containing invisible and unsuspected forces, the rules of whose administration may be revealed through meditation. it is the outer form of the wand surmounted by the winged globe below which the twin serpents are shown- the wand of the chief adept in the= grade. the lamen of stolistes is thus explained in the grade of practicus "the cup of stolistes partakes in part of the symbolism

ter, bestower and receiver. circumambulate three times with talisman in right hand. return to the throne of the east, place the talisman upon theground between the pillars, and repeat the invocation on page 215. alternate it with this conjuration. consecration ceremony 419 i heard the voice of the holy one proclaim "thou art my son. this day have i begotten thee. thou shalt rule the nations witha rod of iron. thou shalt break them in pieces as a potter's vessel" let therefore the elements obey the voice of yhvh. 0 ye spirits of flashing fire, and air, spirits of water and earth, even ye legions of demons who dwell in the land of twilight, recog <222> nise in me your master, and in this creature of talismans one whom ye are powerless to hurt or touch. turn ye, 0 ye creatures of night and th

ing: beautified yo ialdi 2ds vrbs 'to whom i made a law 2to govern the holy ones: lcasarm ohorela 2taba pir 3111 power exalted above 3lonsh the sun is as a sword 3ror i ta nazps 3who measureth 3ds hol-q 2and trussed you together 2od commah 31 garnished with the fire 3gnonp prge ur garments with admiration: 3oboleh g rsam 3who delivered you 3ds zonrensg 6 74 the golden dawn: volume iv book nine 'a rod 2with the ark of knowledge. jmoreover ye lifted up your 'cab 2erm iadnah 3pilah fanm voices and sware 2obedience and faith 3to him 'that liveth and lznm 2adna gono 'ladpi1 4ds hom od itriumpheth: whose beginning is not jnor end cannot be: which 'toh 2soba ipam 3lu ipamis 4ds 'shineth as a flame in the midst of your palace 2and reigneth iloholo* vep zomd poamal zod bogpa 'amongst you as the bal

RELIGIOUS TENANTS OF THE YEZIDI

yezeedees think to mean "the damascene" and hence they frequently say that sheikh adi came from damascus. the spirit of the passage has guided me in the rendering above given, which is supported by the context. p. 115 he who dies enraptured with me, i will cast him in the midst of paradise, after my pleasure, and by my will; but he who dies neglectful of me shall be punished with my contempt and rod. and i declare that i am the essential one: i create and provide for thou who do my will. fraise he to mine essence; for all things are by my will, and the world is lighted with some of my gifts. i am the great and majestic king; it is i who provide for the wants of men. i have made known to you, o congregation, some of my ways. who desireth me must forsake the world. i am he that spake a true

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

g faculty of intelligent forces for the conciliation of the liberty of persons with the necessity of things. power is the wise application of will which enlists fatality itself in the accomplishment of the desires of the sage. when moses smote the rock, he did not create the spring of water; he revealed it to the people, because occult science had made it known to himself by means of the divining rod. it is in like manner with all miracles of magic; a law exists, which is ignored by the vulgar and made use of by the initiate. occult laws are often opposed diametrically to common ideas. for example, the crowd believes in the sympathy of things which are alike and in the hostility of things contrary, but it is the opposite which is the true law. it used to be affirmed that nature abhors the

hree centres are, moreover, the seat of a triple magnetic operation, as we shall explain elsewhere. when the magus has attained lucidity, whether through the mediation of a pythoness or by his own development, he communicates and directs at will the magnetic vibrations in the whole mass of the astral light, the currents of which he divines by means of the magic wand, which is a perfected divining rod. by the aid of these vibrations he influences the nervous system of persons made subject to his action, accelerates or suspends the currents of life, soothes or tortures, heals or hurts in fine, slays or brings to life. here, however, we pause in presence of the smile of incredulity. let us permit it to enjoy the easy triumph of denying what it does not know. we shall demonstrate later on that

analogy is the quintessence of the philosophical stone, the secret of perpetual motion, the quadrature of the circle, the temple resting on the two pillars jakin and boaz, the key of the great arcanum, the root of the tree of life, the science of good and evil. to find the exact scale of correspondences in things appreciable by science is to fix the bases of faith and thus become possessed of the rod of miracles. now, there exists a principle and a rigorous formula, which is the great arcanum. let the wise man seek it not, since he has already found it; let the profane seek for ever: they will never find. metallic transmutation takes place spiritually and materially by the positive key of analogies. occult medicine is simply the exercise of the will applied to the very source of life, to t

cise of the will applied to the very source of life, to that astral light the existence of which is a fact, which has a movement conformed to calculations having the great magical arcanum for their ascending and scale. this universal arcanum, the final and eternal secret of transcendent initiation, is represented in the tarot by a naked girl, who touches the earth only by one foot, has a magnetic rod in each hand, and seems to be running in a crown held up by an angel, an eagle, a bull and a lion. fundamentally, the figure is analogous to the cherub of jekeskiel, of which a representation is given, and to the indian symbol of adda-nari, which again is analogous to the adonai of jekeskiel, who is vulgarly called ezekiel. the comprehension of this figure is the key of all occult sciences. re

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

netized by the operator; the air is charged with his perfumes, the fire which he has consecrated is subject to his will, the forces of nature seem to hear and answer him: he reads in all forms the modifications and complements of his thought. he perceives the water agitated and, as it were, bubbling of itself, the fire blazing up or going out suddenly, the leaves of garlands rustling, the magical rod moving spontaneously and strange, unknown voices passing through the air. it was in such evocations that julian beheld the beloved phantoms of his dethroned gods, and was appalled at their decrepitude and pallor. i am aware that christianity has for ever suppressed ceremonial magic, and that it proscribes the evocations and sacrifices of the old world. it is not therefore our intention to furn

and quite recently by m. eudes de mirville, have no other cause. elementary spirits are like children: they torment chiefly those who trouble about them, unless indeed they are controlled by high reason and great severity. we designate such spirits under the name of occult elements, and it is these who frequently occasion our bizarre or disturbing dreams, who produce the movements of the divining rod and rappings upon walls or furniture; but they can manifest no thought other than our own, and when we are not thinking, they speak to us with all the incoherence of dreams. they reproduce good and evil indifferently, for they are without free will and are hence irresponsible; they exhibit themselves to ecstatics and somnambulists under incomplete and fugitive forms. this explains the nightmar

of sylphs at the east, and that of undines at the west. these beings influence the four temperaments of man; that is to say, the gnomes affect the melancholy, salamanders the sanguine, undines the phlegmatic and sylphs the bilious. their signs are: the hieroglyphs of the bull for the gnomes, who are commanded with the sword; those of the lion for salamanders, who are commanded with the bifurcated rod or magic trident; those of the eagle for the sylphs, who are commanded by the holy pantacles; finally, those of the water-carrier for undines, who are commanded by the cup of libations. their 32 the ritual of transcendental magic respective sovereigns are gob for the gnomes, djin for the salamanders, paralda for the sylphs and nicksa for the undines. when an elementary spirit torments, or at l

ater, fire and earth; by breathing, sprinkling, burning of perfumes; and by tracing on the ground the star of solomon and the sacred pentagram. these figures must be perfectly correct and drawn either with the charcoal of consecrated fire or with a reed dipped in various colours, mixed with powdered loadstone. then, holding the pantacle of solomon in one hand and taking up successively the sword, rod and cup, the conjuration of the four should be recited with a loud voice, after the following manner: caput mortuum, the lord command thee by the living and votive serpent! cherub, the lord command thee by adam jotchabah! wandering eagle, the lord command thee by the wings of the bull! serpent, the lord tetragrammaton command thee by the angel and the lion! michael, gabriel, raphael, and anael

f the macrocosm, which is composed of two crossed and superposed triangles. when a spirit of light is evoked, the head of the star. that is, one of its points. should be directed towards the tripod of evocations and the two inferior points towards the altar of perfumes. in the case of a spirit of darkness, the opposite course is pursued, but then the operator must be careful to set the end of the rod or the point of the sword upon the head of the pentagram. we have said that signs are the active voice of the word of will. now, the word of will must be given in its completeness, so that it may be transformed into action; and a single negligence, representing an idle speech or a doubt, falsifies and paralyses the whole process, turning back upon the operator all the forces thus expended in v

perations of transcendental and divine magic, the lamp, wand and chalice are used; in the works of black magic, the wand is replaced by the sword and the lamp by the candle of cardan. we shall explain this difference in the chapter devoted to black magic. let us come now to the description and consecration of the instruments. the magical wand, which must not be confounded with the simple divining rod, with the fork of necromancers, or the trident of paracelsus, the true and absolute magical wand must be one perfectly straight branch of almond or hazel, cut at a single blow with the magical pruning-knife or golden sickle, before the rising of the sun, at that moment when the tree is ready to blossom. it must be pierced through its whole length without splitting or breaking it, and a long ne

cana of science, the revelation of which is never permitted. the length of the magical wand must not exceed that of the operator's arm; the magician must never use it unless he is alone, and even then should not touch it without necessity. many ancient magi made it the length of the forearm and concealed it beneath their long mantles, showing only the simple the septenary of talismans 49 divining rod in public, or some allegorical sceptre made of ivory or ebony, according to the nature of the operations. cardinal richelieu, always athirst for power, sought through his whole life the transmission of the wand, without being able to find it. his kabalist gaffarel could furnish him with sword and talismans alone. this was possibly the secret motive for the cardinal's hatred of urban grandier

ol known to all adepts and representing the accomplishment of the great work. the twenty-second key, which bears the number twenty-one because the fool which precedes it carries no numeral, the great work 67 represents a youthful female divinity, veiled slightly and running in a flowering circle, supported at four corners by the four beasts of the kabalah. in the italian tarot this divinity has a rod in either hand; in the besancon tarot, the two wands are in one hand while the other is placed upon her thigh, both equally remarkable symbols of magnetic action, either alternate in its polarization or simultaneous by opposition and transmission. the great work of hermes is therefore an essentially magical operation and the highest of all, for it supposes the absolute in science and volition

kabalists: a being, mind, man, or god; the comprehensible object; unity mother of numbers, the first substance. all these ideas are expressed hieroglyphically by the figure of the juggler. his body and arms constitute the letter aleph; round his head there is a nimbus in the form of, emblem of life and the universal spirit; in front of him are swords, cups and pantacles; he uplifts the miraculous rod towards heaven. he has a youthful figure and curly hair, like apollo or mercury; the smile of confidence is on his lips and the look of intelligence in his eyes. b the house of god and man, the sanctuary, the law, gnosis, kabalah, the occult church, the duad, wife, mother. hieroglyph of the tarot: the female pope, a woman crowned with a tiara, wearing the horns of the moon and isis, her head e

arb of a fool, wandering without aim, burdened with a wallet, which is doubtless full of his follies and vices; his disordered clothes discover his shame; he is being bitten by a tiger and does not know how to escape or defend himself. t the microcosm, the sum of all in all. hieroglyph, kether, or the kabalistic crown, between four mysterious animals. in the middle of the crown is truth holding a rod in each hand. such are the twenty-two keys of the tarot, which explain all its numbers. thus, the juggler, or key of the unities, explains the four aces with their quadruple progressive signification in the three worlds and in the first principle. so also the ace of deniers or of the circle is the soul of the world; the ace of swords is militant intelligence; the ace of cups is loving intellig

RUBY TABLET OF SET

amber as a symbolic gateway to the tuat. emphasis should be placed on egyptian symbolism, as is appropriate to the nature of the rite. the stele of bes-na-maut should be beneath the pentagram of' set in the center of the altar between two black candles. the graal of babalon and the ur-hekau("mighty one of enchantments) should be in place on the altar in front of the stele. the ur-hekau is an iron rod surmounted by a cobra's head, with a ram's head at one end, and meandering like a snake's body. this instrument is said to have been used by the god set to open the mouths of the gods. it is also symbolic of the stellar constellation of the thigh, and its metal, iron, is that sacred to set [dress for working. the celebrant will don a black-cowled robe displaying the insignia of the order of th

black-handled dagger before the pentagram of set (by the sentinel [female initiates](1) we have come to this stead to honor our lusts and life in the name of our mother freya, who taught seith to wotan. come forth in thy guise as gullveig, greedy for gold. fare forth from folkvang full of the seith of cycles- of birth and death and living beyond death through the blood. strike us with your birch rod to quicken our blood lest we loose ourselves in sleep; and soothe our wounds by your wise witchcraft, reminding us that the eternal mystery of life heals those who know and heed the law. open the ninefold gate [adept arnold watson] light the black flame [adept kim ledbetter] as this gate is opened and this holy flame ignited, so shall the dark flame that burns within each of us spew forth and

ebub- balial azag-thoth- azmodius pazuzu [partake of the grail [the magician responsible for guiding the ritual now forms the cornu over the chalice, and intones] nos potio ex citra calix que eo participem de vita anoma que mors letum, que vita anima penes mors letum. we drink from this grail, and therein partake of life and death, and life in death [benediction of the chamber] with this infernal rod i shoot forth the venom of the yellow madness, that the little horrors may visit us, and the vapors of aggression shall prove a blessing to the hornless ones [the sixth word of set [the magician then states the sixth part of the word of set, first in enochian and then in english [sound activation [tune the vocorder parameters to the weirding voice. retune the synthesizer to the sith dirge. act

e mind of the elect do we command these angles to form. come forth o frothing spawn of the bottomless pit, and answer us by your mighty names of power [call of the sith lords] beelzebub ashtoreth asmodeus azazel diabolus tchort loki mammon [partake of the chalice] we drink from this chalice and therein partake of the life and death and life in death [benediction of the chamber] with this infernal rod do i spew forth the carnal nectars of writhing harlots and screaming banshees unto the logos of indulgence and the majesty of satan [invocation of the four elements] with my sword in the south do i invoke the lords of fire to bathe this grotto in the flames of hell! with my sword in the east do i call upon the lords of air to fill this vault with the lightnings of sith! with my sword in the no

zazal- buzrael azagthoth- pazuzu yoxodo- loloth [partake of the grail- the magician responsible for guiding the ritual forms the cornu over the grail and intones] nos potio ex citra calix que eo participea de vita anima que mors letum, que vita anima penes mors letum. we drink from this grail, and therein partake of life and death, and life in death [benediction of the chamber] with this infernal rod, i shoot forth the venom of the yellow madness, that the little horrors may visit us, and the vapors of aggression shall prove a blessing upon our countenance [invoking the elements] with my trident in the south do i invoke the lords of fire to bathe this chamber in the flames of hell! with my trident in the east do i invoke the lords of air to fill this vault with vapors of sith. with my trid

the grail, this also acts to remind us that our essence, what each of us truly is, has always been in truth that essence! we are now only becoming consciously aware of this fact "the word of the aeon is xeper" thus is the aeon of set served! preparation list of tools: 1. appropriate ceremonial black garb, including your pentagram medallion. 2. bell (i use a 96" long 1/2" diameter hollow aluminum rod, which i raise from the floor and hold horizontally with my left hand at the center-point [which is marked with black tape, and strike it with a wooden rod. the tonal qualities and the continuing vibrations are very powerful. of course, any piercing bell will do) 3. grail, filled with stimulating elixir. 4. the great pentagram, hung above the altar. 5. the black flame. 6. sufficient candles to

SABBATIC KABALA OF THE CROOKED PATH

very dangerous undertakings and should only be performed by magicians with firm contacts with his line of ancestry and his spiritual guides and totemic spirits. working with these kind of deities will often result in either the traditional waning of life -force or even worse that you enter secret priesthoods that meet in dark cellars where the genii of commandment will force you to drink from the rod of fire in your un-natural search for disgracing your flesh and mouth and hand to the work of the backward wand. this can accomplish external changes and the formation of the perverse manifesting in the outer. this kind of obsession are reflected in the weird cloaks of the priest of these congregations and their vampyric drift towards drinking constantly from the rod of fire to quench their un

SATANGEL

he was jailed for one year on a charge of heresy. upon his release, he produced another book on occult philosophy, completely contradicting the opinions he wrote of previously. grand grimoire french, dated perhaps from around the 17th century, with many spurious forgeries bearing the same name. it is in two parts, the first dealing with the evocation of lucifuge rofocale by means of the blasting rod (wand, the second dealing exclusively in the making of pacts. it is the most classical of all grimoire, and that most likely to have inspired the story of faust. the black pullet rome, probably late 18th century. also called the screech owl, or treasure of the old man of the pyramids. places particular emphasis on talismanic magick, and includes some great designs for occult jewellery. the hep

king idleness, forgetfulness of courage, and consent to abjectness. o holy and impious satan, symbol of the degenerate universe, thou knowest and sufferest, may thou become, according to the word of the divine promise, the atoning genius of expiation (seventeenth-century mss. bibliotheque nationale, paris) the rite of summoning when the night of action has arrived, the warlock shall gather up his rod, goatskin, the stone called ematille, and shall further provide himself with two vervain crowns, two candlesticks, and two candles of virgin wax, made by a virgin girl and duly blessed. let him take also a new steel and two new flints, with sufficient tinder to kindle a fire, likewise half a bottle of brandy, some blessed incense and camphor, and four nails from the coffin of a dead child. all

eek, to wit, between ten at night and two in the morning. take up thy pact; i have signed it. fail in thy promise, and thou shalt be mine immediately and everlasting. the magician replies to the spirit as follows; i agree to thy request, subject to the delivery of the nearest treasure which i can at once carry away. follow the spirit without fear, cast your pact upon the hoard, touch it with your rod, remove as much as you can, return into the circle walking backwards, place the treasure in front of you and recite the discharge of the spirit: o prince lucifer, i am, for the time, content with thee. i now leave thee in peace, and permit thee to retire wheresoever it may seem good to thee, so it be without noise and without leaving any evil smell behind thee. be mindful, however, of our enga

the discharge of the spirit: o prince lucifer, i am, for the time, content with thee. i now leave thee in peace, and permit thee to retire wheresoever it may seem good to thee, so it be without noise and without leaving any evil smell behind thee. be mindful, however, of our engagement, for shouldst thou fail me, even for one moment, be assured that i shall eternally smite thee with the blasting rod of the great adonay, eloim, ariel, and jehova. amen (sloane ms. british museum. to command disobedient spirits to hasten the appearance of devils, demons, servitors, or any other wicked and disobedient spirit. here we see that the demon is housed and made manifest through its sigil. as it is summoned and made real by the inscribing of the correct glyph, so is it banished and destroyed by its d

ur garments in the midst of my vestures 2and trussed you together 1qaa nothoa zimz 2od commah 1as the palms of my hands: 2whose seat 3i garnished with the fire 1ta nobloh zien 2soba thil 3gnonp prge 1of gathering: 2who beautified 3your garments with admiration: 1aldi 2ds vrbs 3obleh g rsam 1to whom i made a law 2to govern the holy ones: 3who delivered you 1casarm ohorela 2taba pir 3ds zonrensg 1a rod 2with the ark of knowledge. 3moreover ye lifted up your 1cab 2erm iadnah 3pilah farzm 1voices and sware 2obedience and faith 3to him 4that liveth 1znrza 2adna gono 3iadpil 4ds hom od 1triumpheth: 2whose beginning is not 3nor end cannot be: 4which 1toh 2soba ipam 3lu ipamis 4ds 1shineth as a flame in the midst of your palace 2and reigneth 1loholo vep zomd poamal 3od bogpa 1amongst you as the ba

SATANIC BIBLE

s to be, and the image of my creation lurketh as a seething basilisk awaiting his release. the vision shall become as reality and through the nourishment that my sacrifice giveth, the angles of the first dimension shall become the substance of the third. go out into the void of night (light of day) and pierce that mind that respondeth with thoughts which leadeth to paths of lewd abandon (male) my rod is athrust! the penetrating force of my venom shall shatter the sanctity of that mind which is barren of lust; and as the seed falleth, so shall its vapours be spread within that reeling brain benumbing it to helplessness according to my will! in the name of the great god pan, may my secret thoughts be marshalled into the movements of the flesh of that which i desire! shemhamforash! hail satan

oathahe saitan (english) i reign over thee, saith the lord of the earth, in power exalted above and below, in whose hands the sun is a glittering sword and the moon a through-thrusting fire, who measureth your garments in the midst of my vestures, and trusseth you up as the palms of my hands, and brighten your vestments with infernal light. i made ye a law to govern the holy ones, and delivered a rod with wisdom supreme. you lifted your voices and swore your allegiance to him that liveth triumphant, whose beginning is not, nor end cannot be, which shineth as a flame in the midst of your palaces, and reigneth amongst you as the balance of life! move therefore, and appear! open the mysteries of your creation! be friendly unto me, for i am the same- the true worshipper of the highest and inef

SATANIC RITUALS

fountain of the water of life [the subdeacon removes the font from the nun and holds it before the deacon, who dips the aspergeant into the fluid. then, holding the aspergeant against his own genitals, the deacon turns to each of the cardinal compass points, shaking the aspergeant twice at each point, and says] deacon (facing south) in the name of satan, we bless thee with this, the symbol of the rod of life (facing east) in the name of satan, we bless thee with this, the symbol of the rod of life (facing north) in the name of satan, we bless thee with this, the symbol of the rod of life (facing west) in the name of satan, we bless thee with this, the symbol of the rod of life. the consecration [the celebrant takes the wafer into his hands and, bending low over it, whispers the following w

life terrestrial while creeping to their graves. i gaze upon the massive hoards that suffocate, like peter's fish pulled from the lake of life's sweet waters. to perish in heaven's foul vapors shall be their doom! the fate of fools is justice! i am the tempter of life that lurks in every breast and belly; a vibrant, torpid cavern, nectar laden, with sweetest pleasures beckoning. i am a thrusting rod with head of iron, drawing to me myriad nymphs, tumescent in their craving! i am rampant carnal joy, an agent borne of ecstasy's mad flailing! through jagged ice, my father leers with cavernous eyes, below the sphere of earth that is my mother, moist and fertile whore of barbarous delights! my body is a temple, wherein all demons dwell. a pantheon of flesh am i [priest receives bone from acoly

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

almanac 33 agnosticism and atheism because of his fame as a philosopher, russell s words about religion strongly influenced modern thought. although it has nothing explicit, or outright, to say about religion, one other text has become a symbol of atheism and agnosticism: on the origin of species by charles darwin, which sets out the theory of natural selection. darwin s work has been a lightning rod for the debate over the existence or non-existence of god since its publication in 1859. darwin s theory basically challenged the creation as described in the bible. though many christians take that biblical description as a symbolic story, darwin s work continues to cause controversy in religious circles, especially among literal readers of the bible, or those who believe that the stories wit

ity, ut: howe brothers, 1984. rice, julian. black elk s story: distinguishing its lakota purpose. albuquerque, nm: university of new mexico press, 1991. steltenkamp, michael f. black elk: holy man of the oglala. norman, ok: university of oklahoma press, 1993. periodicals neihardt, john. the book that would not die. western american literature (february 1972: 227 30. web sites lorenz, caroline and rod. nicholas black elk, cathecist. olive leaf. http/ www.peace.mb.ca/00.native/nlrnz02.htm (accessed on june 2, 2006. 58 world religions: biographies black elk the buddha born: april 8, 563 bce lumbini, nepal died: february 25, 483 bce kushinagar, india indian philosopher; spiritual teacher hold fast to the dharma as your lamp, hold fast to the dharma as your refuge, and you shall surely reach ni

SEPHER HA BAHIR

he pipes. the fathers will then drink all they wish, and so will the sons. but if the sons are not worthy and do not do what is right in my eyes, then regarding this, these pipes will stand. i will give them water only on the condition that they give none to their children, since they do not obey my will. 114. what is the meaning of the word shevet [which has the connotation of both a tribe and a rod? it is something simple and not square. what is the reason? because it is impossible to have one square inside another square. a circle inside a square can move. a square inside a square cannot move. 115. what are the things that are circular? they are the vowel points in the torah of moses, for these are all round. they are to the letters like the soul, which lives in the body of man. it is i

SIR WALLIS BUDGE EGYPTIAN MAGIC

as one of the things of which the egyptian was most proud, and in which he was most skilful, already in the time when the pyramids were being built. but this was by no means the only proof which moses gives that he was versed in the magic of the egyptians, for, like the sage aba-aner and king nectanebus, and all the other magicians of egypt from time immemorial, he and aaron possessed a wonderful rod 3 by means of which they worked their wonders. at the word of moses aaron lifted up his rod and smote the waters and they became blood; he stretched it out p. 6 over the waters, and frogs innumerable appeared; when the dust was smitten by the rod it became lice; and so on. moses sprinkled ashes "toward heaven" and it became boils and blains upon man and beast; he stretched out his rod, and the

y became blood; he stretched it out p. 6 over the waters, and frogs innumerable appeared; when the dust was smitten by the rod it became lice; and so on. moses sprinkled ashes "toward heaven" and it became boils and blains upon man and beast; he stretched out his rod, and there was "hail, and fire mingled with the hail, very grievous" and the "flax and the barley was smitten" he stretched out his rod and the locusts came, and after them the darkness. now moses did all these things, and brought about the death of the firstborn among the egyptians by the command of his god, and by means of the words which he told him to speak. but although we are told by the hebrew writer that the egyptian magicians could not imitate all the miracles of moses, it is quite certain that every egyptian magician

dead as bear upon these subjects generally. footnotes footnotes 1:1 the series referred to is books on egypt and chaldaea, published by kegan paul. budge wrote several volumes in the series, including the first, mentioned here, egyptian religion--the publisher 4:1 acts vii. 22. 5:1 exodus vii. 10 ff. two of moses' opponents were called "jannes" and "jambres (see 2 timothy iii. 8. 5:2 that moses' rod or serpent should swallow up the rods or serpents of the egyptians is, of course, to be expected, just as his magical powers are declared to be superior to those of the egyptians. 5:3 an interesting paper on the use of the rod by the egyptians and hebrews was published by chabas in annales du musee guimet, tom. i. pp. 35-48, paris, 1880. 6:1 for details, see chapter iii (magical figures. 7:1 e

to a certain chamber, and having brought forth a bowl which he kept for the purpose, he filled it with water, and then, having made wax figures of the ships and men of the enemy, and also of his own men and ships, he set them upon the water in the bowl, his men on one side, and those of the enemy on the other. he then came out, and having put on the cloak of an egyptian prophet and taken an ebony rod in his hand, he returned into the chamber, and uttering words of power he invoked the gods who help men to work magic, and the winds, and the subterranean demons, which straightway came to his aid. by their means the figures of the men in wax sprang into life and began to fight, and the ships of wax began to move about likewise; but the figures which represented his own men vanquished those wh

erurau up to the earth to bring him his talismans of ptah and his other magical writings, and when he returned he laid them upon setnau, who straightway flew up to heaven grasping the wonderful book in his hand. as he went up from the tomb light went before him, and the darkness closed in behind him; but ptahnefer- ka said to his wife "i will make him bring back this book soon, with a knife and a rod in his hand and a vessel of fire upon his head" of the bewitchment of setnau by a beautiful woman called tabubu and of his troubles in consequence thereof we need make no mention here: it is sufficient to say that the king ordered him to take the book back to its place, and that the prophecy of ptah-nefer-ka was fulfilled. 1 p. 147 1n connexion with the subject of the magical powers of isis mu

il! work not thy legs and feet! open not thy mouth! let the water which is before thee turn into a consuming fire, o thou whom the thirty-seven gods did make, and whom the serpent of ra did put in chains, o thou who wast fettered with links of iron before the boat of ra! get thee back, o crocodile mak, thou son of set" these words were to be said over a figure of the god amen painted on clay; the rod was to have four rams' heads upon one neck, under his feet was to be a figure of the crocodile mak, and p. 175 to the right and left of him were to be the dog headed apes, i.e, the transformed spirits of the dawn, who sang hymns of praise to ra when he rose daily. 1 again, let us suppose that some water monster wished to attack a man in a boat. to avoid this the man stood before the cabin of t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ernet become available to new mystics and visionaries, it remains for the individual reader to judge which groups contain the precepts, the truths, and the moral values to survive into the twentyfirst century and beyond. branch davidians the branch davidian religious group had its origins when victor houteff (1885 1929) separated from the seventh-day adventist church in 1929 to form the shepherds rod, branch seventh-day adventist. in 1935, with 11 of his followers, houteff founded the mount carmel center near waco, texas. in 1942 he changed the name of his group to the davidian seventh-day adventist association. houteff died in 1955, and his wife, florence houteff, focused the group with her vision that judgment day would occur on april 22, 1959. her prophecy having failed, she sold mount

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

e water with their forked maple twigs, completely impervious to the ridicule visited upon them by the skeptics. they could not care less whether or not a laboratory technician believes that water cannot be found in such a manner. all they know is that it works and that they have been finding water in just that way for years. novelist kenneth roberts stated in his book, henry gross and his dowsing rod (1951: gnot all the derision of all the geologists in the world can in any way alter the unfailing accuracy of the dowsing rod in henry gross fs hands. not all the cries of ehokum, f efanciful delusion, f ehoax, f epseudoscience f can destroy or even lessen the value of henry fs dowsing. c h in 1953, unesco sponsored a committee of prominent european scientists in their study of radioesthiesa

rd, christopher. divining hand: the 500-year-old mystery of dowsing. atglen, pa: whitford press, 1993. carroll, robert todd. gdowsing (a.k.a. water witching. h the skeptic fs dictionary.[online] http/ skepdic.com/dowsing.html. 8 march 2002. graves, tom. diviner fs handbook: a guide to the timeless art of dowsing. rochester, vt: inner traditions, 1990. roberts, kenneth. henry gross and his dowsing rod. garden city, n.y: doubleday& co, 1951. webster, richard. dowsing for beginners: the art of discovering water, treasure, gold, oil, artifacts. st. paul, minn: llewellyn publications, 1996. graphology graphology or handwriting analysis is based upon the interpretation of certain signs and symbols to be found in a specimen of handwriting. in the view of a graphologist, the complicated mental, ph

uals with an advanced psychosis and extreme neurosis would differ from that of an gaverage h person. in psychosis, the analyst would see traits that are considered normal, but they would be exaggerated, amplified, carried to such lengths 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 prophecy and divination 137 king faria, a water witch, holds a divining rod made of weeping willow (corbis corporation) handwritinganalysis is perceived as a doorway to the subconscious. that they would become, then, undesirable traits. for example, in the case of a schizophrenic, where the personality has separated itself from the everyday world and formed another world of its own, a graphologist would expect to see the handwriting symbols for imagination exaggerated

ctuary, which today includes the dome of the rock and the al aqsa mosque. once again, traditional rabbinical scholars insist that the three-year waiting period be observed, which means in their religious belief, that if no hairs of any other color have appeared in the heifer, it is of divine origin and may be sacrificed to purify the temple mount and construction on the third temple may begin. as rod dreher writing in the national review online put it: gyou don ft have to believe that a rust-colored calf could bring about the end of the world cbut there are many people who do, and are prepared to act on that belief. h sources: dreher, rod. gred-heifer days. h national review online, april 11, 2002 [online] http//www.nationalreview.com/script/ printpage.asp?ref fdreher/ dreher041102.asp. un

bout mistletoe. central australian aborigines believed that the ratapa, spirits of unborn children of their tribe, lived in trees, rocks, and sprigs of mistletoe. the japanese chopped mistletoe, leaves, and millet, and offered prayers for a good harvest. swedes hung a mistletoe besom (broom) in the house as a charm against lightning. swedes used mistletoe rods to locate treasure in the earth. the rod was supposed to quiver, like a divining rod, when it was over the treasure. austrians hung mistletoe over the doorstep to protect people in the house from nightmares. since ancient times, a kiss under the mistletoe was a pledge of love and a promise of marriage. the kiss of friendship was given under a mistletoe to signify a truce. enemies who met under the mistletoe in the forest were to lay

ismans, amulets, and zodiacal gems. new york: samuel weiser, 1970. walker, barbara g. the woman fs dictionary of symbols and sacred objects. edison, n.j: castle books, 1988. trees many trees and plants are used as objects of power. hazel, the wood of choice for magic wands, was commonly used for divining rods as a means for locating sources of underground water so that wells could be dug. a hazel rod was used by st. patrick (fifth century c.e) to draw out the snakes of ireland, which he then cast out to sea. to the druid and other magicians, trees are a good source of radiant vitality and may be drawn upon for relief, and even cure, of backache conditions. many who are attuned to nature seek to create a tree charm to bring them strength. the prospective charm maker t h e g a l e e n c y c

mple of solomon in jerusalem. whether it was destroyed, stolen, moved, or remained hidden after babylonian forces conquered the city and leveled the temple in 587 b.c.e. is not known. another mystery concerning the ark is its contents. the ark is said to contain numerous sacred relics, including the tablets of law from god that moses (14th.13th century b.c.e) brought back from mt. sinai; aaron fs rod, a kind of rounded stick that miraculously grew leaves as a sign of god fs trust in aaron, brother of moses; and/or a specimen of manna, the mysterious food that had provided an unending source of nourishment to the israelites as they wandered in the desert. additionally, the ark possessed a supernatural power that awed and overwhelmed those who viewed it, and it served also as a means through

THE KEY TO THE MYSTERIES

onless, observing this singular phenomenon, and asking himself whether he was delirious or mad. ultimately, he approached the phantasm to touch it, and it vanished. cornelius gemma, in his "histore critique universelle" says that in the year 454, in the island of candia, the phantom of moses appeared to some jews on the sea-side; on his forehead he had luminous horns, in his hand was his blasting rod; and he invited them to follow him, showing them with his finger the horizon in the direction of the holy land. the news of this prodigy spread abroad, and the israelites rushed towards the shore in a mob. all saw, or pretended to see, the marvellous apparition: they were, in number, twenty thousand, according to the chronicler, whom we suspect to be slightly exaggerating in this respect. imme

THE MAGICIAN S KABBALAH

y processes of geburah, the sephirah of hod crystallises these energies into definitions and shapes. the internal model of yesod then recognises these definitions and presents them to the perceptions, as best it can to its own limits. it is thus important that the initiate refines both his definitions and his internal model, to reflect the higher sephiroth more accordingly, and become a lightning rod or watercourse for the divine energies to run through without obstruction. in terms of the golden dawn system of initiation, much of the work done at the practicus level of hod is hermetic experimentation in order to define the limits of ones own nature, the possibilities of the environment, and the ranges of actions potential between the two, but the work of the philosophus in netzach is then

THE NECRONOMICON SIMON VERSION

, shall all be of fine cloth, and in the colours of ninib and inanna, that is, of black and white, for ninib knows the outer regions and the ways of the ancient ones, and inanna subdued the underworld and vanquished the queen thereof and the crown of calling shall bear the eight-rayed star of the elder gods, and may be of beaten copper, set in with precious stones. and thou shalt bear with thee a rod of lapis lazuli, the five-rayed star about thy neck, the frontlet, the girdle, the amulet of ur about thine arm, and a pure and unspotted robe. and these things shall be worn for the operations of calling only, and at other times shall be put away and hid, so that no eye may see them, save your own. as for the worship of the gods, it is after the fashion of your country, but the priests of old

THE ROSICRUCIAN MANIFESTOS

rupted, and brought to idleness, and to riotous proud living, those we desire that they would not trouble us with their idle and vain crying. but let them think, that although there be a medicine to be had which might fully cure all diseases, nevertheless those whom god hath destined to plague with diseases, neverthelesss those whom god hath destined to plaque with diseases, and to keep under the rod of correction, such shall never obtain any such medicine. even in such manner, although we might enrich the whole world, and endue them with learning, and might release it from innumerable miseries, yet shall we never be manifested and made known unto any many, without the especial pleasure of god; yea, it shall be so far from him whosoever thinks to get the benefit and be partaker of our rich

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

ng, he caught her to his breast; the maid smiled and lay back to look at him. he laid her tender body on the sloping field, and felt her sighs in his embraces yield a sweeter music than all birds. but she, lost in the love she might not know, may see no further than his face, and yet, aware of her own fate, resisted like a snare. her own soft wishes. as she looked and saw his eager face, the iron rod of law grew like a misty pillar in the sky. in all her veins the blood fs desires die, and then. o sudden ardour. all her mind and memory faded, and looked outward, blind, beyond their bitterness. her arms she flung around him, and with amorous lips and tongue tortured his palate with extreme desire, and like a manad maddened; equal fire leapt in his veins; locked close for love they lie, the

as a glusty h love, that is a healthy love, and not a lustful or perverted desire. the beauty of nature, the beauty of living, and above all the bright beauty of archais; intoxicated him; before him whirled visions of loveliness, and as her eyes reflected the passion of his own, as they smiled back on him all the love he bore her, yielding, he caught her up as a flame would another, and the giron rod of law h grew misty, for they were one, one in body, mind and soul; alone for that moment, sole inhabitants of this world. infinite. the moment is over, the girl rises up a woman, the wreath of lilies is now a crown of roses, she has plucked the golden fruit of eden, henceforth she is a priestess of sorrow; the crushed and bruised flowers cry to her gsuch as we were we are not, such as thou we

e slimed east. sin incarnated with a leprous lover!*2 *1. the mother fs tragedy, vol. i, p. 163 *2. the temple of the holy ghost, vol. i, p. 168. whilst these are seeking the hmonstrous desires of secret things, h*1. others are ranting about athiest death-bed scenes. for these crowley also has a word: goh, very well! h i think you say, gwait only till your dying day! see whether then you kiss the rod, and bow that proud soul down to god! h i perfectly admit the fact; quite likely that i so shall act! here fs why creation jumps at prayer. you christians quote me in a breath this, that, the other atheist fs death; how they sought god! of course! impair by just a touch of fever, chill, my health. where flies my vivid will? my carcass with quinine is crammed; i wish south india were damned; i

ks in dew, and like the moonlight on the lake we lie *mysteries: lyrical and dramatic, vol. i, p. 95. yet he rises: golden, the electric spark of man is drawn deep in the bosom of the world, to soar new-fledged, an eagle to the dazzling dawn with lidless eyes undazzled, to arise, son of the morning c *the fatal force, vol. i, p. 145. finds freedom as his god: and freedom stands, re-risen from the rod, a goodlier godhead than the broken god *mysteries: lyrical and dramatic, vol. i, p. 107. it was in the winter of 1619 that descartes made the famous resolution to gtake nothing for truth without the clear knowledge that it is such. h thus jove-like he discrowned the authority of a thousand years, and though the symbolization of his ideas was often at variance with the logic of his facts, it i

THE BOOK OF GATES

ee the boat of ra being towed on its way by four gods of the tuat; the god is in the same form as before, click to view the boat of af-ra in the ninth division of the tuat. and sa stands on the look-out, and heka obeys his instructions as to steering. the procession which marches in front of the boat consists of- 1. six bearded male figures, standing upright, who hold in their hands the ends of a rod, or rope, which is bent in the shape of a bow over their heads; these are described as "those who are over the words of magical power" p. 241 2. four dog-headed apes, which hold a rod bent as already described; these are described as "those who work magic by means of knots for ra" four women, who stand upright, and hold a bent click to view gods, goddesses, and apes casting spells on apep. cli

over their heads; these are described as "those who are over the words of magical power" p. 241 2. four dog-headed apes, which hold a rod bent as already described; these are described as "those who work magic by means of knots for ra" four women, who stand upright, and hold a bent click to view gods, goddesses, and apes casting spells on apep. click to view the spearmen. aai. shesshes and apep. rod, or rope, over their heads like the four apes and the six male figures; they are described as "those who work magic by means of knots for ra" 4. three male figures, each holding a harpoon in p. 242 his right hand, and a cord in his left; they are called "spearmen" immediately in front of these is a bearded male figure, who has been lying prostrate on his face; he has upon his head a small sola

THE SECRET RITUALS OF THE OTO

the secret of freemasonry now of him is our lord the sun father, creator, preserver and destroyer, one, exalted, perfect, giver of life and death, vicegerent and viceregent of heaven; and upon earth is his representative the sacred eidolon within the ark of the covenant of whom even in this place we speak not but in hidden terms, for that he is sacred and secret beyond all that are or may be, the rod wherein prometheus brought down fire from heaven. and either image and son of the all-father undergoeth death and resurrection; and the symbols are cognate; and the feasts of one and the other have been celebrated throughout all recorded time by the initiates of all faiths. and the vulgar, ignorant of this, have mingled the two worships, appointing the times of one and the seasons of the other

THE HOLY BIBLE KING JAMES VERSION

th in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put [them] upon your sons, and upon your daughters; and ye shall spoil the egyptians. 4:1 and moses answered and said, but, behold, they will not believe me, nor hearken unto my voice: for they will say, the lord hath not appeared unto thee. 4:2 and the lord said unto him, what [is] that in thine hand? and he said, a rod. 4:3 and he said, cast it on the ground. and he cast it on the ground, and it became a serpent; and moses fled from before it. 4:4 and the lord said unto moses, put forth thine hand, and take it by the tail. and he put forth his hand, and caught it, and it became a rod in his hand: 4:5 that they may believe that the lord god of their fathers, the god of abraham, the god of isaac, and the god o

et thee: and when he seeth thee, he will be glad in his heart. 4:15 and thou shalt speak unto him, and put words in his mouth: and i will be with thy mouth, and with his mouth, and will teach you what ye shall do. 4:16 and he shall be thy spokesman unto the people: and he shall be [even] he shall be to thee instead of a mouth, and thou shalt be to him instead of god. 4:17 and thou shalt take this rod in thine hand, wherewith thou shalt do signs. 4:18 and moses went and returned to jethro his father in law, and said unto him, let me go, i pray thee, and return unto my brethren which [are] in egypt, and see whether they be yet alive. and jethro said to moses, go in peace. 4:19 and the lord said unto moses in midian, go, return into egypt: for all the men are dead which sought thy life. 4:20

unto him, let me go, i pray thee, and return unto my brethren which [are] in egypt, and see whether they be yet alive. and jethro said to moses, go in peace. 4:19 and the lord said unto moses in midian, go, return into egypt: for all the men are dead which sought thy life. 4:20 and moses took his wife and his sons, and set them upon an ass, and he returned to the land of egypt: and moses took the rod of god in his hand. 4:21 and the lord said unto moses, when thou goest to return into egypt, see that thou do all those wonders before pharaoh, which i have put in thine hand: but i will harden his heart, that he shall not let the people go. 4:22 and thou shalt say unto pharaoh, thus saith the lord, israel [is] my son [even] my firstborn: 4:23 and i say unto thee, let my son go, that he may se

ring out the children of israel from among them. 7:6 and moses and aaron did as the lord commanded them, so did they. 7:7 and moses [was] fourscore years old, and aaron fourscore and three years old, when they spake unto pharaoh. 7:8 and the lord spake unto moses and unto aaron, saying, 7:9 when pharaoh shall speak unto you, saying, shew a miracle for you: then thou shalt say unto aaron, take thy rod, and cast [it] before pharaoh [and] it shall become a serpent. 7:10 and moses and aaron went in unto pharaoh, and they did so as the lord had commanded: and aaron cast down his rod before pharaoh, and before his servants, and it became a serpent. 7:11 then pharaoh also called the wise men and the sorcerers: now the magicians of egypt, they also did in like manner with their enchantments. 7:12

[and] it shall become a serpent. 7:10 and moses and aaron went in unto pharaoh, and they did so as the lord had commanded: and aaron cast down his rod before pharaoh, and before his servants, and it became a serpent. 7:11 then pharaoh also called the wise men and the sorcerers: now the magicians of egypt, they also did in like manner with their enchantments. 7:12 for they cast down every man his rod, and they became serpents: but aaron s rod swallowed up their rods. 7:13 and he hardened pharaoh s heart, that he hearkened not unto them; as the lord had said. 7:14 and the lord said unto moses, pharaoh s heart [is] hardened, he refuseth to let the people go. 7:15 get thee unto pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river s brink against he come;

they became serpents: but aaron s rod swallowed up their rods. 7:13 and he hardened pharaoh s heart, that he hearkened not unto them; as the lord had said. 7:14 and the lord said unto moses, pharaoh s heart [is] hardened, he refuseth to let the people go. 7:15 get thee unto pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river s brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand. 7:16 and thou shalt say unto him, the lord god of the hebrews hath sent me unto thee, saying, let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear. 7:17 thus saith the lord, in this thou shalt know that i [am] the lord: behold, i will smite with the rod that [is] in mine hand upon t

ith the lord, in this thou shalt know that i [am] the lord: behold, i will smite with the rod that [is] in mine hand upon the waters which [are] in the river, and they shall be turned to blood. 7:18 and the fish that [is] in the river shall die, and the river shall stink; and the egyptians shall lothe to drink of the water of the river. 7:19 and the lord spake unto moses, say unto aaron, take thy rod, and stretch out thine hand upon the waters of egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and [that] there may be blood throughout all the land of egypt, both in [vessels of] wood, and in [vessels of] stone. 7:20 and moses and aaron did so, as the lord commanded; and he lifted up the rod, and smote the wate

forth frogs abundantly, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneadingtroughs: 8:4 and the frogs shall come up both on thee, and upon thy people, and upon all thy servants. 8:5 and the lord spake unto moses, say unto aaron, stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of egypt. 8:6 and aaron stretched out his hand over the waters of egypt; and the frogs came up, and covered the land of egypt. 8:7 and the magicians did so with their enchantments, and brought up frogs upon the land of egypt. 8:8 then pharaoh called for moses and aaron, and said, intreat the lord, t

e lord did according to the word of moses; and the frogs died out of the houses, out of the villages, and out of the fields. 8:14 and they gathered them together upon heaps: and the land stank. 8:15 but when pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the lord had said. page 35 exodus 8:16 and the lord said unto moses, say unto aaron, stretch out thy rod, and smite the dust of the land, that it may become lice throughout all the land of egypt. 8:17 and they did so; for aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of egypt. 8:18 and the magicians did so with their enchantments to bring forth lice, but they could n

de his servants and his cattle flee into the houses: 9:21 and he that regarded not the word of the lord left his servants and his cattle in the field. 9:22 and the lord said unto moses, stretch forth thine hand toward heaven, that there may be hail in all the land of egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of egypt. 9:23 and moses stretched forth his rod toward heaven: and the lord sent thunder and hail, and the fire ran along upon the ground; and the lord rained hail upon the land of egypt. 9:24 so there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of egypt since it became a nation. 9:25 and the hail smote throughout all the land of egypt all that [was] in the field, both man and beas

[is] before you. 10:11 not so: go now ye [that are] men, and serve the lord; for that ye did desire. and they were driven out from pharaoh s presence. 10:12 and the lord said unto moses, stretch out thine hand over the land of egypt for the locusts, that they may come up upon the land of egypt, and eat every herb of the land [even] all that the hail hath left. 10:13 and moses stretched forth his rod over the land of egypt, and the lord brought an east wind upon the land all that day, and all [that] night [and] when it was morning, the east wind brought the locusts. 10:14 and the locusts went up over all the land of egypt, and rested in all the coasts of egypt: very grievous [were they] before them there were no such locusts as they, neither after them shall be such. 10:15 for they covered

stand still, and see the salvation of the lord, which he will shew to you to day: for the egyptians whom ye have seen to day, ye shall see them again no more for ever. 14:14 the lord shall fight for you, and ye shall hold your peace. 14:15 and the lord said unto moses, wherefore page 39 exodus criest thou unto me? speak unto the children of israel, that they go forward: 14:16 but lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of israel shall go on dry [ground] through the midst of the sea. 14:17 and i, behold, i will harden the hearts of the egyptians, and they shall follow them: and i will get me honour upon pharaoh, and upon all his host, upon his chariots, and upon his horsemen. 14:18 and the egyptians shall know that i [am] the lord, when

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

erie, was applied to the practice or profession of witchcraft. they said that the place of meeting was commonly a fountain in the wood of mofflaines, about a league distant from arras, and that they sometimes went thither on foot. the more usual way of proceeding, however, according to their own account, was this they took an ointment given to them by the devil, with which they annointed a wooden rod, at the same time rubbing the palms of their hands with it, and then, placing the rod between their legs, they were suddenly carried through the air to the place of assembly. they found there a multitude of people, of both sexes, and of all estates and ranks, even wealthy burghers and nobles and one of the persons examined declared that he had seen there not only ordinary ecclesiastics, but bi

TYSON DONALD NEW MILLENNIUM MAGIC

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

e magus and anyone who may be assisting in the ritual working. the magus need not stand at the center, but his or her awareness must reside at the center point while the magic circle is drawn. the most effective magic circles are of human dimension. if they are drawn around a single individual, the radius should be the reach of the arm or the arm coupled with the staff or wand. in wiccan covens a rod is driven into the earth and a sash from a robe is fixed to it, then the circle is inscribed at the extremity of the sash. this is large enough to accommodate the thirteen of the coven. it need hardly be said that if the ritual involves five hundred, the circle must be large enough to hold them. in rituals involving large numbers of people, it is often convenient to form the circle from the li

on was a suit of flesh and ego. in the garden, adam and eve had no circles around them, but were aspects of the unity of the all. table of square elements names of cod letters of ihvh archangels evangelists beasts quarters seasons motions worlds elementals winds rivers growth colors instruments fire ihvh tzabaoth yod michael mark lion south summer linear atziluth salamanders notus pison stalk red rod water elohim el chai he gabriel matthew eagle west fall rotary briah undines zephyrus gihon fruit blue cup air shaddai ha-aretz va u raphael john angel north winter vibratory yetzirah sylphs boreas hiddikel seed yellow dagger earth adonai tzabaoth he auriel luke bull east spring mixed assiah gnomes eurus phrath root black pentacle the four elements are a philosophical division of form into its

of his or her ability to fully control the forces of the elements, the human or angelic forms of the elemental principles should be employed-the human form when dealing with human things, the angelic when dealing with things of the spirit. when the magus is confident of his or her magical ability and needs the maximum powers of the elements, the beasts should be employed. the magical instruments-rod, cup, dagger (or sword, and pentacle (or shield)-are another ancient symbolic division of the all into four principles. these forms appear in many diverse cultures. the most common occurrence in modern times is the pips of ordinary playing cards. the hearts derive from the symbol of the cup (water; diamonds from the pentacle (earth; clubs from the rod (fire; and spades from the dagger (air. th

t shows the relationship of the elements. in three dimensions it is the pyramid of egypt seen from the top: air earth water fire table of pentagram u 9 elements instruments colors fingers senses life forms emblems sephiroth letters in name of cod divine names archangels orders of angels spirit lamp white middle sight thinking human tiphareth shin ihvh("adonai) eloah va-daath raphael malachim fire rod red ring hearing running lion netzach yod ihvh("adonai) tzabaoth haniel elohim water cup blue index taste swimming eagle hod he (1 st) elohim tzabaoth michael beni elohim air dagger yellow small smell flying angel yesod va u shaddai; el chai gabriel kerubim earth pentacle black thumb touch crowing bull malkuth he (2nd) adonai ha-aretz x e sandalphon the point of spirit is shifted from the cent

s own unique identity, which is by far the most important thing about it. so it is with compound symbols. when numbers are spoken of as multiples of lesser numbers, do not regard this as their essence but only as a tool to help reveal their inner natures. consider the trinity as a family. the father-father aspect would be wholly authoritarian. his element would be fire of fire, his instrument the rod of rods, and his action the ray of rays. on the earthly level he might be represented by augustus caesar. the father-mother aspect would still be male in its ground quality, but its col- oring would be female. its element would be water of fire, and its instrument the cup of rods-the scepter drowned. it would be compassionate and nurturing and given to attempting to control through manipulatin

the five kinds of human occupation. the water- bearer is a laborer. the virgin is a priestess of the mysteries. the lady of the scales represents law and social order. the archer stands for warfare. the twins are still in their becoming and suggest the higher evolution of the human race as expressed through art. these occupations may also be symbolized by the five magical instru- ments-coin, cup, rod, sword, and lamp. for the magus using this breakdown as a guide, it is not hard to construct a model that suggests the three levels of animal life found in the signs of the zodiac. it will consist of a triangle inside a square inside a pentagram. the magus may find it useful as a reminder of the relationships between the three motions, four ele- ments, five parts of man, seven planets, and twe

e suits in the minor arcana of the tarot and in a host of other places. also known as the wand, the scepter, the staff, and the club. it is the instrument of impregnation and suggests the phallus. since it represents balanced or reciprocat- ing force, it is the instrument of rule or order, and in another form is commonly said to represent the will of the magus. its element is fire. magically, the rod is used to issue directives, to construct ritual forms, and also to project positive forces. held upright, it symbolizes action; held horizontally, it indicates repose (see illustration at the top of page 186. dagger also called the sword, the knife, and the pin. it is the instrument of violation. it sug- gests thrusting and piercing and thus represents unbalanced force. the guard of the repos

orth its contents, which it has nurtured and protected. growth, love, protection, and creation-all are represented by the cup. its element is water. magically, it is used as an instrument of nurture. strength may be drawn from the cup, and evil influences washed away in its waters. love may be spread through its sharing. held upright, it is the open womb waiting to receive the impregnation of the rod, or the vessel about to give form to what is poured into it. held inverted, it is the sym- bol of birth and realization: that which has been nurtured is released into the world. accepting creative force birthing shield also called the disk, the pentacle, and the coin. it is the only one of the four ele- mental instruments that cannot be rotated around its center point to change its meaning. it

bottom, the shield cannot be changed by inversion. con- sider an apple; it begins small and green, then grows larger and gets red; it goes from sour to sweet-yet always it remains an apple. this is the meaning of the shield. each of the four instruments represents the nature of one of the elements. for this reason they are most effective when applied to their own elemental spheres. two are male (rod and dagger) and two are female (cup and shield. the rod-cup form a natural pair of the light; the dagger-shield form a pair of the darkness. all the instruments must be consecrated before they can be used. consecra- tion drives away any lingering base or discordant associations and prepares each instrument to act as a channel for the light. consecration of the instrument is accomplished in a s

orm a pair of the darkness. all the instruments must be consecrated before they can be used. consecra- tion drives away any lingering base or discordant associations and prepares each instrument to act as a channel for the light. consecration of the instrument is accomplished in a separate ceremony of prayer and purification by means of the element associated with the instrument. for example, the rod is purified with fire, and the prayers for the rod are directed at the fiery aspect of the all. the shape of the instrument will vary according to personal taste. specific instructions on their making and decoration are given in the teachings of the golden dawn,3o if the magus wishes to imitate the forms of that order. whatever the fine detail of the instruments, these general guidelines shoul

h fire, and the prayers for the rod are directed at the fiery aspect of the all. the shape of the instrument will vary according to personal taste. specific instructions on their making and decoration are given in the teachings of the golden dawn,3o if the magus wishes to imitate the forms of that order. whatever the fine detail of the instruments, these general guidelines should be followed. the rod is a shaft of hardwood about a foot long and as thick as a finger, tipped with steel or brass caps. the dagger is a short steel knife with a handmade wooden hilt. the cup is a goblet of any convenient material of a size to hold about eight ounces. the disk is of hardwood or clay, about an inch thick and small enough to hold inside the spread fingers of one hand (about five inches in diameter

TYSON DONALD SOUL FLIGHT

ehind it. the people are cheerful, but do not like trespassers, and will set their dogs on those who venture across their fields uninvited. the god of the place is a surveyor whose task it is to settle land disputes and determine the ownership of fields and other holdings. his word is the final law, to which there is no appeal. he walks the lanes and fields with a deliberate pace, carrying a long rod divided into inches, which he sometimes lies flat upon the ground to measure distances. chapter fifteen training for t he general ritual of projection given in this book provides a practical and secure structure that may be used for soul flights of all kinds. however, it does not explain how to actually separate your astral body from your physical body. no ritual can do this. the technique of

TYSON DONALD THE MAGICAL WORKBOOK

an s. l. macgregor mathers and his mediumistic wife, moina, employed the common pendulum described here to receive from a hierarchy of spirits known as the secret chiefs a portion of the teachings that compose the golden dawn system of magic, so widely used today. use of the pendulum is a form of dowsing, and modern dowsers sometimes employ a pendulum in preference to a forked stick or bent metal rod when searching for water or other things hidden in the ground. it is not the general opinion of dowsers that their wands or pendulums are moved by spirit agency, but this seems probable to me. silver and rock crystal are good materials for pendulums, because both are lunar materials-the moon is the gateway between the conscious and unconscious mind. the best thread is silk, the best chain silv

agla-earth. almost any purpose may be categorized under one of the elements, making these four names particularly useful for charging objects and talismans. practice projecting the energies of the four elements in turn, but project no more than one elemental force in any given day. the power of 104 standing exercises air may be projected into a short dagger; the power of fire into a short wooden rod; the power of water into a small vase or goblet; the power of earth into a flat disk. this method of projecting force should be used with discretion. do not employ it against living things. avoid practicing with electronic or complex mechanical objects, such as a watch or a computer. years ago, while practicing this projection technique, i directed energy at a new television tuner box. the tel

TYSON DONALD THE POWER OF THE WORD

is head were many crowns; and he had a name written, that no man knew, but he himself. and he was clothed with a vesture dipped in blood: and his name is called the word of god. and the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. and out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of almighty god. and he hath on his vesture and on his thigh a name written, kingo f kings,a nd lordo f lords(.r ev. 19:11-6) it may be assumed that the seated christ is similar in appearance, if not identical, to the seated twenty-four elders about the throne, who are merely his various permutations, or aspects. he is thus a m

ram be visible upon your skin, but you should take care to trace it with a single, unbroken line. make it large enough so that the cross on the middle of your breast is contained within its center. assuming the christ-form 159 once again, gaze upon the candle flame and visualize within the flame the figure of the heavenly christ seated upon a white horse with a sword in his right hand and an iron rod in his left. open your arms in a gesture of embrace. speak the words: holy messiah, anointed fiery knight, descend from thy high white horse of heaven into this sacred circle. aid me in my becoming! i invoke and summon thee, heavenly christ. descend into this blood. aid me in my becoming! descend into this flesh. aid me in my becoming! descend into these bones. aid me in my becoming! i am beco

wer exalted above the firmaments of wrath; in whose hands the sun is as a sword, and the moon as a throughthrusting fire, which measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands; whose seats i garnished with the fire of gathering, which beautified your garments with admiration; to whom i made a law to govern the holy ones, which delivered you a rod with the ark of knowledge. moreover, you lifted up your voices and swore obedience and faith to him that liveth and triumpheth; whose beginning is not, nor end cannot be; which shineth as a flame in the midst of your palace, and reigneth amongst you as the balance of righteousness and truth. move, therefore, and show yourselves! open the mysteries of your creation. be friendly unto me: for i a

ing on which of his powers is called appendix a: the keys 191 forth. in this key, christ is strongly shaped by imagery of the left side, signifylng dominance and rule. he calls himself the "god of justice (din,t he fifth sephirah. the rays of sun and moon are both swords. his hands are not merely clasped, but "trussed" together. he is the christ who delivers "a law to govern the holy ones* and "a rod with the ark of knowledge" the iron rod is a symbol of the authority of the mounted christ of revelation 19:ll-21, who is the child of the woman "clothed with the sun and the moon under her feet, and upon her head a crown of twelve stars (rev. 12:1, she who is the same as madimi's mother. christ is talking in this key to the four kings of the watchtowers, who are the same as the four beasts th

of the kabbalah, hadar is considered to be the rectifier and giver of spiritual life to the seven mortal kings that preceded him. the wrath of the vials is said to be "for two times and a half" a seemingly inexplicable reference, save that it also occurs in revelation. the mother of the word of god, he who is the mounted version of the heavenly christ who rules all the nations of the world with a rod of iron, is persecuted by the red dragon, satan, forcing her to flee his vengeance "and to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent (rev. 12:14. we may gather from this that the plagues of the seven vials were of the same duration as the pe

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

tter, movement and repose. remember beloved disciple that the four elements of alchemy are: salt, mercury, sulfur and azoth: the salt is the matter; the mercury is the ens seminis, the azoth is the mysterious ray of kundalini. the mercury of secret philosophy must be fecundated by sulfur (fire) so that the salt can become regenerated. only like this can we write the book of azoth, write it upon a rod if what you want is initiation. the clue of our liberation is found in the lingam-yoni. arcano iv aum. el arcano cuatro del tarot es el santo y misterioso tetragrammaton. el nombre sagrado del eterno tiene cuatro letras: iod, he, vau, he. iod es el hombre, he la mujer, vau es el phalo, he es el tero. en otra forma decimos: iod es el hombre; he es la mujer; vau, el fuego; he, el agua. el profun

combina i.a.o. el disc pulo debe dormirse vocalizando mentalmente estos cuatro mantrams kabal sticos. al despertar de su sue o normal es necesario practicar un ejercicio retrospectivo para recordar que vimos y o mos durante el sue o. 76 initiation flee from those who sell initiations. remember, good devotee, that the initiation is your own life. if you want the initiation, write it upon a golden rod16 (whosoever understands this let him understand it for there is wisdom within. the path of liberation is represented by the life, passion, death, resurrection and ascension of our adorable savior. remember the ego does not receive initiations. thus, you must not boast of being an initiate; do not say, i have these initiations or i have these powers because this is arrogance and vanity. only t

u must not boast of being an initiate; do not say, i have these initiations or i have these powers because this is arrogance and vanity. only the intimus receives initiations. you, wretched man, are nothing but the sinning shadow of the one who has never sinned. diligently17 die each time more [and more] in yourself, so that the son of man can be born within you. 16 vara, literally a pole, stick, rod, staff, yardstick, and even a golden rod 17literally procure to die meaning to 'take care to 'carefully manage' or to be 'diligent in' la iniciaci n huid de aquellos que venden iniciaciones. recuerda buen devoto que la iniciaci n es tu misma vida. si quieres la iniciaci n, escr bela sobre una vara (el que tenga entendimiento que entienda, porque aqu hay sabidur a. el camino de la liberaci n es

por una mujer desnuda que tiene en cada mano una varita (el sacerdote y la sacerdotisa. la alkimia sexual, s lo trabajando en la fragua encendida de vulcano, podemos encarnar la verdad. 143 the ark of alliance the ark of alliance had four cherubim; touching each other with their wings and were in the attitude of the man and the woman during the sexual act. inside the ark were found the fourishing rod of aaron, the cup of gomor containing the manna and the two tablets of the law. the number 4 as a result of the addition of the 22 (2+2=4. the internal lodge the first duty of any gnostic is to be sure that the lodge is protected. during the degree of apprentice, the attention is focused on the astral plane. the inner lodge must be protected; the astral body must be clean from any type of anim

WESTERN MANDALAS OF TRANSFORMATION SR AL

owley) 7: dg, dag: fish root: that which is multiplies and is fruitful 7: bda, bahda: to form, produce or invent 7: dab, dahab: to faint, melt, pine away 7: bh: in her 49: number of cells in kamea *49: chi-al, the living god 49: hygal, hagiel: intelligence of venus 49: mvob, moab: from my father (gen 19: 37) 49: chma, chema: sun, heat, fever 49: mvg: solve, dissolve 49: ilda: she bore 49: mt: the rod of aaron (crowley) ex. 7: 10 49: dmh: her blood 175: magic sum of kamea 175: qdmal, kadmael: spirit of venus 175: vipgov: and they met 175: lminhm: after their kind 175: mkplh: duplicity (crowley) 175: iniqh: suction 175: lmolh: on high("and the cherubims shall stretch forth their wings on high, covering the mercy seat" ex 25: 20) 175: ikin-bvoz, johkin-boaz: the two pillars 175: honn: the (sh

abyss, where they exist in a state of completely insane chaos pending some ultimate disposal (p. 151. one does not step off the edge of the abyss lightly! the initiates of knowledge (daath) must possess unwavering concentration at the single point ahead to cross the abyss successfully. once one does jump, there is no turning back. the tools we use to cross are the sword of geburah (mars) and the rod of chesed (jupiter. the rod serves as a balancing force and the sword cuts away all useless material, which then falls into the garbage pit of the abyss. mars, in this qabalistic scheme, rules the north, the place of greatest darkness. the number eleven is sometimes thought to be associated with the qliphoth, or shells, whence dwell the dark or demonic forces that were, in essence, exorcised f

WHO ARE THE DRACONIANS

ction. the angel arose and spoke 'behold, they are nothing to us. they are nothing but creatures of evil' then a blue light or conduit from the sky actually transported them into small balls of light and took them away. so i have no evidence that i actually killed them. we, the angel and i then entered the house, and in the kitchen were three more aliens. one came up to me with a long shiny metal rod that seemed to have a laser beam coming out it. the alien stuck it in the left side of my neck and it stung really bad and then i could not move, so the angel touched me and i could move again. i then immediately punched the alien square in the face breaking its neck and killing it instantly. the other two stood by looking at their fallen comrade- their moves were very quick and their heads ro

WICCA WITCHCRAFT TODAY

eration or reincarnation motive? the high history also says 'after this came two priests to the cross, and the first ordered sir perceval to withdraw from the cross; and when he had done so 'the priest kneeleth before the cross and adoreth it, and boweth down and kisseth it more than a score of times and manifesteth the most joy in the world. and the other priest cometh after and bringeth a great rod and setteth the first priest aside by force, and beateth the cross with the rod in every part and weepeth right passing sore. perceval beholdeth him with great wonderment, and sayeth to him "sir, herein seem you to be no priest. wherefore do you do so great a shame "sir" sayeth the priest "it nought concerneth you of whatsoever we may do, nor nought shall you know thereof for us" had he not be

and die with him '6. the neophyte after receiving the annunciation would now become the mystical bride of dionysus, and to signify symbolically this wedlock she is about to uncover a huge phallus which she has brought in a sacred basket. she places this on the ground and seems humbly to crave the assent of a winged semi-nude figure, shod with the dionysiac boot, a ritual roll in her girdle and a rod in her hand. it is talate, the daughter of dionysus, the personification and executrix of the initiation '7. talate stays her gesture with her hand and lifts the rod whilst the maiden kneels bewildered and terrified with her face well-nigh hidden in the lap of a compassionate priestess, to endure the ritual flagellation which replaces and symbolises death. physically she does not die, but she

ar of the garter. witches have their own interpretation of this sign (and it is not the virgin or the holy ghost. black is said to be a feature in the order of the garter. the black book, containing the original constitutions of the order, is said to have been taken away for secret reasons before the time of henry v, as mentioned earlier, and from this black book comes the important post of black rod. one would think that there must have been important reasons to conceal something before such a book could be taken away or lost. the late hargrave jennings seemed convinced that there was some deep mystery here, but he apparently did not know, or if he did he did not mention this witch mark, which is also shown in the key of solomon. all this may be purely coincidence, and coincidence killed

he normal cell; every disease has its own characteristic wave formation, and the patient need not be present; a specimen of blood or saliva is enough. it is said that experiments with special cameras are being made which will record these changes in the cells. radiesthesia is a faculty which some people possess of receiving waves or rays and passing them on through muscular reflexes to a divining rod or pendulum. it is what used to be called dowsing when used only to find water, and is probably the force behind table-turning. it is nowadays being investigated by a great number of medical men, priests and research workers generally, because they seem to get results. it usually begins as almost a childish game: you hide something and the seeker finds it with his pendulum. this was put down a

they seem to get results. it usually begins as almost a childish game: you hide something and the seeker finds it with his pendulum. this was put down at first to telepathy, but many archaeologists found they got good results in discovering things that no living man knew of. that is the scientific test: does it work in enough cases to be of great use? and the verdict seems to be that it does. the rod, pendulum, or whatever you use can do nothing without human contact; it is not one of the forces generally known to science, and mind, will, imagination, belief evidently play big parts. as textbooks say, you need enthusiasm and optimism; if you think it is all rot, or only a child's game, you will at best get childish results. we all know that wireless works, and this seems a sort of natural

WORKING CEPHALOEDIUM VERSION 1

cro wned king in that palace of force and fire. set, the beast, for ayin; thoth, al astor the logos, for yod; apis, perdurabo, for vau; and hoor hoorpakraat, bapho met, for zain; foursquare, mystic, wonderful, as cherubs shall i that am one th rough these four be the builder and warder thereof. and the scarlet woman shall bear her cup therein, bestriding her beast& iacchaiion shall stand with his rod, to wige that beast therewith. for he hast the wand of death& the beast the cup of death, but the beast h ath the wand of life& the scarlet woman the chalice of life. now pe joineth& guardeth the victory& the splendor, the frontiers of the kingdom of truth& it is the issue, whereby the bowmen sally forth from the centre tiphereth to ye sod the apex of the salient. and pe is the girdle of the l

ing sword on the fortress that defends the kingdom: it is the sword or spear of ra-hoor-k huit. the card is then thus briefly to be described. ra hoor khuit sends forth a ray of light as a sword. the fortress is his aeon of 11 towers for abrahadabra. within is aiwaz with 93 or 220. about it is 666 in four- fold form. the scarlet woman bears cup& sword, riding the beast& iacchaion follows with his rod. thus far concerning the card xvi. now then followeth a consideration of the vestments of the artists. of the rob es& insignia of the work. 1. the scarlet woman shall wear the scarlet abbai: for it is (a) proper to her (b) proper to mars (c) proper to aries, wherein the sun is exalted. she shall bear a golden cup for wine, blood, or poison& be girt with a sword, as it is written in the "book o

WORKING CEPHALOEDIUM VERSION 2

uit crowned king in that palace of force and fire. set, the beast, for ayin; thoth, alastor the logos, for yod; apis, perdurabo, for vau; and hoor hoorpakraat, baphomet, for zain; foursquare, mystic, wonderful, as cherubs shall i that am one through these four be the builder and warder thereof. and the scarlet woman shall bear her cup therein, bestriding her beast& iacchaiion shall stand with his rod, to wige that beast therewith. for he hast the wand of death& the beast the cup of death, but the beast hath the wand of life& the scarlet woman the chalice of life. now pe joineth& guardeth the victory& the splendor, the frontiers of the kingdom of truth& it is the issue, whereby the bowmen sally forth from the centre tiphereth to yesod the apex of the salient. and pe is the girdle of the loi

aming sword on the fortress that defends the kingdom: it is the sword or spear of ra-hoor-khuit. the card is then thus briefly to be described. ra hoor khuit sends forth a ray of light as a sword. the fortress is his aeon of 11 towers for abrahadabra. within is aiwaz with 93 or 220. about it is 666 in four-fold form. the scarlet woman bears cup& sword, riding the beast& iacchaion follows with his rod. thus far concerning the card xvi. now then followeth a consideration of the vestments of the artists. of the robes& insignia of the work. 1. the scarlet woman shall wear the scarlet abbai: for it is (a) proper to her (b) proper to mars (c) proper to aries, wherein the sun is exalted. she shall bear a golden cup for wine, blood, or poison& be girt with a sword, as it is written in the "book of

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

manuscripts, is as follows "he hath a gown of white silk, with a cape with three pendants with tassels on the end of them, all green; it is fur, white and seemeth to shine, with a wavering glittering. on his head is nothing, he hath no beard. his physiognomy is like the pictures of king edward the sixth; his hair hangeth down a quarter of the length of the cap, somewhat curling, yellow. he had a rod or wand in his hand, almost as big as my little finger; it is of gold, and divided into three equal parts, with a brighter gold than the rest. he standeth upon his round table of crystal, or rather mother of pearl" the appearance of nalvage was a very important step for both dee and kelley, for from him were revealed the 48 or 49 calls which developed into yet another system of prime importanc

pons the four elemental weapons are the wand, sword or dagger, cup, and pentacle, as shown below. the following table contains the main correspondences for these weapons: the following quotes are from the golden dawn's the four elemental weapons. the fire wand "the staff of the wand should be of wood, rounded and smooth and perforated from end to end. within it should be placed a magnetized steel rod, just so long as to project 1116-inch 170 beyond each end of the wood. it is often convenient to form the wand of cane, which has a natural hollow through it. if of cane, there should be three natural lengths according to the knots. eighteen inches is an extreme length. the whole is colored flame scarlet, and is divided into three parts by yellow bands" the air dagger "any convenient dagger or

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ers eda naia rejoiceth (he) kahl&lann rejoiceth kahinu-lann remain pa-witza remembrance papanora rei811 (i) sonnfa reigneth (which) bojira repent (i) iviocioabe requireth (it or he) uniji rest not pajeipi reveal, revealest odo righteous (the) samueliji righteousness (the divine) baconibe righteous.(00 piarnoel, balatohe rich iasi" rise torzodu rise (shall) torzoduel robe mabezoda rock patiranutza rod cabe run (let it) paremeji s saith (he) gohoo salt (of) bali; same (the) elela save (example) 0, me, ca, repe say (i) gohoosa say (we) gohia saying gohola said (it is) gohulim said (they have) gohonn saith the first gohe-eta scorpious siatarisa, tahilann seas zodumibi seats (thrones) tahiti, otahila season nimztba second second angel (the) second beginning of things kara% 43"-diza secret wisdo

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