Michael Wynn's Occult Reference Library

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tein, bit. 10332. sehmverstein, suchenw. 33, 83. so slahe mich ein doncrstein! ms. h. 3, 202 "we now call it donnevkeil, swed. ksk-vigg(-wedge; and in popular belief, there darts out of the cloud together with the flash a black iccdgc, which buries itself in the earth as deep as the liighest church-tower is high^ but every time it thunders again, it begins to rise nearer to the surface, and after seven years you may find it above ground. any house in which it is preserved, is proof against damage by lightning; when a thunder-storm is coming on, it begins to sweat^ such stones are also called donnerdxie(-axes) donnersteine, donnerhammer, alhschossc (elfshots, strahlsteine, teufelsfinger, engl, thunder-holts, swed. thors viggc, dan. tordcnhile, tordenstraale (v. infra, ch. xxxvii^ and stone

in the middle part of the 15th century. beside the above-mentioned narratives, norse and german, we have also an old english one to shew in the northumbrian ballad of the three merry men, adam bell, clym of the clough, and william of cloudesle; this last, whose christian name, like the surname of the first, reminds one of tell, offers in the king's presence to set an apple on the head of his son, seven years old, and shoot it off at 120 paces. the arrow sped from the bow, and cleft the apple. i suppose that aegel's skill in archery would be known to the anglo-saxons; and if we may push wada, weland and wudga far up into our heathen time, aegel seems to have an equal claim. the whole myth shows signs of having deep and widely extended hijnenbere of 1315, which carl zay has made known in his

ods or elves. it is also worth noting, that kara and her helgi were looked upon as a second hirth of svava and the elder helgi, sam. 148^ 169. in the volundarqvisa tliree other valkyrs make their appearance together: jllad'gud'r svanhvit, rervor cdvitr, and olrlxn, the first two being daughters of king losver, the third of kiar; they unite themselves to slagfisr, volundr and egill, live with them seven years, and then escape' at vitja viga' to pursue their old trade of war again. on the whole, it seems the union of these half-goddesses with heroes turned out detrimentally to both parties: the heroes came to an early death or other harm, as staufenberger's example teaches; and' sigrun vars skammlif' she grew scant of life. stem. 169\ perhaps we should be right in assuming that promotion to

. a young man saw three swans alight on the shore, lay their white bird-shifts in the grass, turn into beautiful maidens, and bathe in the water, then take their shifts again, and fly away in the shape of swans. he lay in wait for them another time, and abstracted the garment of the youngest; she fell on her knees before him, and begged for it, but he took her home with him, and married her. when seven years were gone by, he shewed her the shift he had kept concealed; she no sooner had it in her hand, than she jleiv out as a simii through the open window, and the sorrowing husband died soon after. afzelius 2, 143-5. on the other hand, the swan-hero forsakes his wife the moment she asks the forbidden question. a. peasant had a field, in which whatever he set was trampled down every year on

anchefleur; but we plainly perceive how on the new karling race in the freshness of its bloom were grafted older heathen myths of the swan-wife, of the good wife (p. 253, of the mild woman (p. 280, of the bona socia (p. 283\ and of the bonne dame (p. 287; conf. sommer's pref. to flore xxvi. xxvii. xxxii. wood-wives. 431 maids flew from south through murky wood to tlie seashore, there they tarried seven years, till they grew homesick: meyjar fystoz a myrkvan vicf, they could resist no longer, and returned to the sombre wood. almost all swan-maidens are met with in the forest. the seven years agree with those of the swedish story on p. 427^ as sigriln, sigrdrifa, sigrlinn are names of valkyrs, and our epic still calls one of the wise-women sigelint, i believe that the ohg. siguwip, as. sigew


a sachet hung above an infant's bed drives away nightmares, and brings both happiness and intelligence to the very young. a sprig can be exchanged with a friend or lover as a promise of truth at all times. ruled by venus. yarrow yarrow lowers blood pressure, slows the heartbeat, speeds the healing of wounds and reduces fevers. a herb of love, yarrow is said to keep a couple together for at least seven years, and so should be given to newly-weds and used in love charms. married couples keep the herb in a special sachet and replace it just before seven years is over, continuing to do so throughout married life. this can be made into a ceremony of renewal. it also repels hostility and banishes fear. ruled by venus. herbal infusions as well as magical sachets, you can make herbs into infusion


d by ziska in 1420, and a war of fifteen years' duration ensued. in 1431 whilst he was being crowned king of abramelin the mage 35 of italy at milan, his troops experienced such severe defeats that he was forced to concede advantageous terms to the rebels. but dissensions arose among them, and sigismond profited by this to completely crush them at length and make bohemia submit. he reigned twenty-seven years as emperor of germany, eighteen years as king of bohemia, and fifty-one years as king of hungary. his second wife, barbe, has been called by some, the messalina of germany. 34 frederick i, surnamed the quarreller, duke and elector of saxony, was born at altenburg in 1369, and died in 1428. he was son of the landgrave and margrave frederick the severe, and of catherine, countess of herm


t the permission of the holy angel. they are those of: chapter ii (to obtain information concerning, and to be enlightened upon, all sorts of propositions, and all doubtful sciences) chapter viii (to excite tempests) chapter xii (to know the secrets of any person) chapter xiii (to cause a dead body to revive, and perform all the functions which a living person would do, and this during a space of seven years by means of the spirits) chapter xiv (the twelve symbols for the twelve hours of the day and of the night, to render oneself invisible unto every person) of abramelin the mage 97 chapter xv (for the spirits to bring us anything we may wish to eat or to drink, and even all (kinds of food) that we can imagine) chapter xvii (to fly in the air, and travel any whither) chapter xix (for ever

sorts of propositions, and all doubtful sciences) chapter iii (to cause any spirit to appear, and take any form, such as of man, animal, bird, etc) chapter iv (for divers visions) chapters v (how we may retain the familiar spirits bond or free, in whatsoever form) chapter xiii (to cause a dead body to revive, and perform all the functions which a living person would do, and this during a space of seven years, by means of the spirits) chapter xvii (to fly in the air, and travel any whither) chapter xxvii (to cause visions to appear) chapter xxix (to cause armed men to appear) amaimon and ariton together perform: chapter xxvi (to open every kind of lock without key, and without making any noise) oriens alone performeth: chapter xxviii (to have as much gold and silver as one may wish, both to

eep yourself from making manifest that which (you have obtained by the use of) the symbol, seeing that by so doing you might work harm unto your neighbour. every time that you touch the symbol you should mention by name the person whose secrets you desire to know. chapter xiii (to cause a dead body to revive, and perform all the functions which a living person would do, and this during a space of seven years, by means of the spirits) i can in truth both say and affirm that a man who hath just died is divided into three parts, viz: body, soul, and spirit. the body returneth unto the earth, the soul unto god or unto the devil, and the spirit hath its period determined by its creator, that is to say, the sacred number of seven years, during the which it is permitted to wander hither and thith

oeth straightway unto the place whence it came forth (at the beginning. to change the condition of the soul is impossible, but the grace of the lord, for many causes and reasons which it is not here permitted unto me to make manifest, hath been willing to permit that, with the aid of the spirits, we may force the spirit to return and to conjoin itself again with the body, so that for the space of seven years it can operate any matter. and although this spirit and the body joined together can perform all the functions and exercises which they used to execute when the body, the soul and the spirit were together, yet is it only an imperfect body, being in this case without the soul. this operation is, however, one of the greatest, and one which we should only perform in extraordinarily import

pirits have to operate. nothing else is necessary than to be attentive to the moment when the man is just dead, and then to place the symbol upon him towards the four quarters of the world;128 and at once he will lift himself up and begin to move himself he should then be dressed; and a symbol similar to that which hath been placed upon him should be sewn into his garment. know also that when the seven years be expired, the spirit which was conjoined with the body will at once depart, and that we cannot further prolong the period of the aforesaid seven years. i made proof of this operation in the morea for the duke of saxonia, who had only children who were minors, and the eldest was between of abramelin the mage 103 twelve and thirteen years of age, unfit for the government and management

ain (permission) first from our guardian angel, so as not to irritate him, and abuse the grace of god, which we have received. neither should this (operation) be employed to aid in the commission of rapes and violation of women; but only for (laudable) effects, and other (permissible) ends. the child of whose services you avail yourself for the conclusion of this operation should not be more than seven years of age; it should be able to speak clearly, it should be active, and should comprehend what you teach it to the sacred magic 106 do, in order to serve you. and fear not that this child may be able to reveal and tell unto others anything of what he doeth; also he will not in the least remember that which he shall have done, and you can make trial thereof yourself by interrogating him af


nsists of b g from a square of d g squares. asamin from hebrew asmim= treasure houses, garners- mapide perhaps from pid= oppression, misfortune. no. h. a gnomon of b d from a square of e j squares. melabah from mlabh= art or science. the sacred magick 157 the thirteenth chapter. o cause a dead body to revive, and perform all the functions which a living person would do, and this during a space of seven years, by means of the spirits( b) from the rising of the sun until mid-day( c) from mid-day until the setting of the sun( d) from the setting of the sun until mid-night( e) from mid-night until the rising of the sun. notes to chapter xiii (a) the symbols of this chapter are manifested in part by the angels and in part by the evil spirits (b) oriens, paymon, ariton, and amaymon, execute by m

hings which god shall have given (unto thee; for he who should employ these for evil ends shall render himself incapable of obtaining from god any other grace and benefit. the child which one should choose for greater surety and success in (the acquisition of) this sacred science should be born of a legitimate marriage, and its father and mother should be also legitimate. it should be from six to seven years of age, vivacious, and witty; it should have a clear speech and pronounce well. thou shalt prepare it some time before commencing the operation and have it ready when the time requireth. i myself am of opinion that there should be two (children) in case of any accident which might happen, through sickness, or death, or other like (hindrance. thou shalt gain it over to thee by giving it


ity of thebai, and the severity of my life. for i lived on the back of a horse, even eating and drinking as i rode; for so it becometh a prince. also i was trained to lay about me with a sword, and in the use of the bow and the spear. for it was said that horus- or men tu, as we called him in thebai- was my father and my god. i shall speak late of that strange story of my begetting. at the end of seven years, however, so great and strong had i waxen that my father took me to the old astrologer that dwelt in the well to consult him. this i remember as if it were but yesterday. the journey down the great river with its slow days! the creaking benches and the sweat of the slaves are still in my ears and my nostrils. then swift moments of flying foam in some rapid or cataract. the great temple


ften in caves or in the deserts, learning several tongues as a traveller might learn them, to bargain with the tradespeople and learn of their news and customs. but my bargaining was with the powers that reside in each of these countries. and soon, i cam to understand many things which before i had no knowledge, except perhaps in dreams. the friends of my youth deserted me, and i them. when i was seven years gone from my family, i learned that they had all died of their own hand, for reasons no one was able to tell me; their flocks had been slain as the victims of some strange epidemic. i wandered as a beggar, being fed from town to town as the local people saw fit, often being stoned instead and threatened with imprisonment. on occasion, i was able to convince some learned man that i was


rideth upon the beast! holy, holy, holy, unto the number of times necessary and appropriate be our lady isis in her millions-of-names, all-mother, genetrix-meretrix! yet holier than all these to me is laylah, night and death; for her do i blaspheme alike the finite and the the infinite. so wrote not frater perdurabo, but the imp crowley in his name. for forgery let him suffer penal servitude for seven years; or at least let him do pranayama all the way home-home? nay! but to the house of the harlot whom he loveth not. for it is laylah that he loveth. and yet who knoweth which is crowley, and which is frater perdurabo? book of lies get any book for free on: www.abika.com 118 [122] commentary( nu-digamma) the number of the chapter refers to liber legis i, 24, for paragraph 1 refers to nuit


nish the place, sprinkling it with water or with wine as is appropriate to the particular deity, and consecrating it with oil, and with such ritual as may seem him best. and let all be done with intensity and minuteness. 8 "concerning the period of devotion, and the hours thereof- let a fixed period be set for the worship; and it is said that the least time is nine days by seven, and the greatest seven years by nine. and concerning the hours, let the ceremony be performed 391 every day thrice, or at least once, and let the sleep of the philosophus be broken for some purpose of devotion at least once in every night. now to some it may seem best to appoint fixed hours for the ceremony. to others it may seem that the ceremony should be performed as the spirit moves them so to do; for this the


e of next week. if you put half as much enthusiasm into what you quite rightly claim to be the most important factor in life as other old ladies do into culbertson contract, you might get somewhere. what you need, in the way of a guru, is some fat, greasy swami, who would not allow you to enter or leave his presence without permission, or address him without being formally invited to do so. after seven years at menial household drudgeries, you might with luck be allowed to listen to some of his improving discourse. magic without tears get any book for free on: www.abika.com 227 pretentious humbug is the only appeal to which you can be relied on to respond. praxiteles would repel you, unless you covered the marble completely with glittering gew-gaws, tinsel finery, sham jewels from the tray


hey of the world *mlw( ymy 767 the elders (deut. 21:19 *mynqz demons; injurers *myqyzm 768 coppery, brassy yt#xn the high priest *lwdg nhk 770 going forth (said of the eyes of hwhy; lit. fem. gwanderers h) tw++w#m unfruitful, barren trq( strengthening *nykm a name of god *n( points, pricks, dots *mydwqn giants *mylpn thine enemy *kr( 771 the bearded countenance: a title of tiphareth nypn) ry# 772 seven years myn (b# 773 the stone (or stone channel) of drinking hyt#h nb) high priest *lwdgh nhk 774) the daughter of seven (b# tb an oak; hardness *nswx pleasure, delight: eden *nd( 775 most piercing, most vehement )twnydrqd nine h(#t 776 hospitality *nwlm on: a name of god (cf. 120; penalty of iniquity: gbeing taken away h *nw( 777 gthe flaming sword h (if the path from binah to chesed be taken


dwelt a race not greatly superior in height to our own, but of vaster frame. the bulk and strength of the bear is not inappropriate as a simile for the lower classes; the higher had the enormous chest and shoulders and the lean haunches of the lion. this strength gave an infallible beauty, made monstrous by their most inexorable law, that every child who developed no special feature in the first seven years should be sacrificed to the gods. this special feature might be a nose of prodigious size, hands and wrists of gigantic strength, a gorilla jaw, an elephant ear--or any of these might entitle its owner to life* for in all such variations from the normal they perceived the possibility of a development of the race. men and women were hairy as the ourang-outang and all were closely shaven


form of it is "nothingness with twinkles. i conclude this note, therefore, by quoting certain chapters of liber aleph, in which i have described various cognate forms of the vision "de gramine sanctissimo arabico "recall, o my son, the fable of the hebrews, which they brought from the city of babylon, how nebuchadnezzar the great king, being afflicted in his spirit, did depart from among men for seven years' space, eating grass as doth an ox. now this ox is the letter aleph, and is that atu of thoth whose number is zero, and whose name is maat, truth, or maut, the vulture, the all-mother, being an image of our lady nuith, but also it is called the fool, who is parsifal 'der reine thor, and so referreth to him that walketh in the way of the tao. also, he is harpocrates, the child horus, wa

of the law shall be printed beautifully in red ink and black upon beautiful paper made by hand; and to each man and woman that thou meetest, were it but to dine or to drink at them, it is the law to give. then they shall chance to abide in this bliss or no; it is no odds. do this quickly" the old comment 39. this being done; but quickly? no. i have slaved at the riddles in this book for night on seven years; and all is not yet clear. the new comment this account is published with this comment itself. the present volume is thus the obedience to this command 'at them' may mean 'at their house, that is, one must give when one recognizes any one as a potential king by accepting his hospitality. an alternative meaning is "in their honour. al iii,40 "but the work of the comment? that is easy; a


ities toward his servant in respect of the haste wherewith this essay hath been composed! when i travelled with the venerable iehi aour in search of truth, we encountered a certain wise and holy man, shri parananda. children! said he, for two years must ye study with me before ye fully comprehend our law. venerable sir! answered frater i.a, the first verse of our law contains but seven words. for seven years did i study that verse by day and by night; and at the end of that time did i presume may the dweller of eternity pardon me! to write a monograph upon the first word of those seven words. venerable sir! quoth i: that first word of our law contains but six letters. for six years did i study that word by day and by night; and at the end of that time did i not dare to utter the first lett


ies toward his servant in respect of the haste wherewith this essay hath been composed! when i travelled with the venerable iehi aour in search of truth, we encountered a certain wise and holy man, shri parananda. children! said he, for two years must ye study with me before ye fully comprehend our law "venerable sir" answered frater i.a "the first verse of "our" law contains but seven words. for seven years did i study that verse by day and by night; and at the end of that time did i presume- may the dweller of eternity pardon me- to write a monograph upon the first word of those seven words "venerable sir" quoth i "that first word of our law contains but six letters. for six years did i study that word by day and by night; and at the end of that time did i not dare to utter the first let


eh. by lord dunsany 205 the priestess of panormita. by elaine carr 209 the temple of solomon the king (book ii) 217 amongst the mermaids. by norman roe 335 ave adonai. by aleister crowley 351 the man-cover. by george raffalovich 353 stewed prunes and prism: the tennyson centenary. by a. quiller, jr. 393 illustration the signs of the grades "facing page" 12 editorial it is four hundred and seventy-seven years since the trouble in the monastery. there were assembled many holy men from every part of the civilized world, learned doctors, princes of the church, bishops, abbots, deans, all the wisdom of the world; for the question was important- how many teeth were there in a horse's mouth. for many days the debate swung this way and that, as father was quoted against father, gospel against epis

is. here, at any rate, he was "au courant des affaires" yet as roderic, puzzled and pleased, finished his absinthe he said more seriously than he had yet spoken "i hear that monsieur is a great painter (roderic modestly waved aside 111 the adjective "has painted many pictures of paris. indeed, as i think of it, i seem to remember a large picture of st. suplice at the salon of eight years ago- no, seven years ago" roderic stared in surprise. how should one- such a man, of all men- remember his daub, a thing himself had long forgotten? the oldster read his thought "there was one corner of that picture which interested me deeply, deeply" he said "i called to see you; you had gone- none knew here. i am indeed glad to have met you at last. perhaps you would be good enough to show me your pictur


o the truth. the fact is one of the most mysterious in the development of our scheme, and in it lies hidden the secret of this world cycle. it is not easy to convey the truth and words but seem to veil and cloak. perhaps a hint may be given in pointing out that there is an analogy between the coming in of the ego in full sway and its taking hold at certain periods in the life of a human being. at seven years we are told the ego "takes hold" and again at adolescence; at twenty-one that hold may be made still firmer. again, as lives are passed, the ego (in connection with a human being) grips its vehicles and so sways them to his purpose with more effect and fullness. the same procedure can be seen in relation to a heavenly man and his body of manifestation, a scheme. it must be remembered t

te and the most lengthy of the records. these records are mostly used by the lord of the world and his pupils to ascertain information in connection with the planetary centres. they are arranged in such a way that the entire record of any group, however vast and extensive, is embodied in seven sheets of symbols, each containing forty-nine symbols. these sheets are changed and corrected once every seven years, and are precipitated on astral matter by an effort of will by the chohan responsible for the particular group involved (d) the petals and the etheric centres. it remains now to point out the close connection between the unfoldment of the petals in the egoic lotuses and the etheric centres in man. it is through the centres that psychic energy flows. students should carefully bear in mi


rs, unless one has had previous practice, and usually even those who have arrived at the stage of contemptation test themselves out quite often by the use of a form in order to make sure that they are not dropping back into a negative emotional quiescent state. i have used such forms as the following in working with approximately three thousand students of the meditation technique during the last seven years, and it has proved itself in so many cases that i am including it here. meditation form to develop concentration stages 1. the attainment of physical comfort and control. 2. the breathing is noted as rhythmic and regular. 3. visualization of the threefold lower self (physical, emotional and mental) as a. in contact with the soul. b. as a channel for soul energy, through the medium of t


ising his key, and frequently he begins with mistakes. he starts to build anew his physical body by diet and discipline, instead of working from the inner outward. in the careful discipline of the mind and the manipulation of thought-matter and in transmutation of emotion comes the working out on the physical plane. add to the two above, physical plane purity as to food and manner of life, and in seven years time the man has built for himself three new bodies around the permanent atoms. 2. the form of the environment. this is really the evolutionary working out of the involutionary group soul. it relates to our contacts, not just exterior, but on the inner planes as well. in similarity of vibration comes coherency. when therefore a man raises his vibration and builds anew from om the begin

this he must do if he is to avail himself fully of the opportunity which life experience is intended to furnish. the whole of life is not concentrated in one furious continuous stretch of rushing forth to work, nor is it comprehended in one eternal siesta. it has normally its own rhythmic beat and vibration and its own peculiar pulsation. some lives change their rhythm and mode of activity every seven years; others alter every nine or eleven years. still others work under shorter cycles and have months of strenuous endeavour followed by months of apparent non-effort. some people again are so sensitively organised that, in the midst of work, events and circumstances are so staged that they are forced into a temporary retirement wherein they assimilate the lessons learnt during the precedin


st process, the gain of the past months or years is closely assessed; the effect of that gain upon the daily life and in the bodily mechanisms is as carefully studied; and the will-to-live as a spiritual being is wrought into the consciousness with a definiteness and a determination that make for immediate progress. disciples in the groups of some of the masters (not of all) are encouraged, every seven years, to do this and to subject themselves to what is esoterically called a "crisis of polarisation. this process is in the nature of a review, such as one imposes on the consciousness at night, only it is carried over a period of years instead of hours. this thought merits consideration. this building of the antaskarana is most assuredly proceeding in the case of every dedicated aspirant

ves within our universe of heavens as our planet revolves in the centre of our circle of influences. by means of this augmentation during the coming aquarian zodiacal cycle groups on earth can avail themselves of the tide of capricornian influences which will flow into our radius of registration- 121- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust every seven years. the one just past, gave a tremendous impetus to the work of the new group of world servers, and was the cause of the very good reaction in the world to their particular impulse. this worked out in every nation and in every group as a marked tendency to good will. in 1942, there will come another planetary inflow of which we all are begged to avail ourselves, and for which we are urged

of the new group of world servers, and was the cause of the very good reaction in the world to their particular impulse. this worked out in every nation and in every group as a marked tendency to good will. in 1942, there will come another planetary inflow of which we all are begged to avail ourselves, and for which we are urged to make due preparation. this "week of group impact" occurring every seven years, will run from december 21st till december 28th, and if this should at any time fall at the period of the full moon, the opportunity will be most significant. this possibility must be watched. this week should be regarded as pre-eminently the "festival week" of the new group of world servers, and after 1942 advantage must be taken of this period, and special preparation made. this fact


instruction. to l. d. n-c. april 1939 brother of old: and what shall i say to you, fiery warrior in our work? just this: in quietness and in confidence shall be your strength and in an all-inclusive love lies your opportunity. this, i think you know. you have made real progress in swinging free from the limitations of a sixth ray personality during the past three years. i have watched you now for seven years and you have broken loose in- 198- discipleship in the new age- volume i copyright 1998 lucis trust great measure from certain very definite handicaps. that which hinders you now is mostly old habits of thought and speech and these too must go. they must go, not through a drastically imposed inhibition, but swept away through the inflowing tide of love. you have a difficult combination

late fall. by that time, all will have assimilated and grasped the essentials of the group work. you will be even more receptive to my suggestions than you have been, for you have worked hard at the task of spiritual acquiescent compliance. it was for you a hard task for you are an analytical personality. you can now receive the teaching with a sensitive compliance and a spiritual integrity which seven years ago would have been utterly impossible to you. see that you lose not these qualities- 267- discipleship in the new age- volume i copyright 1998 lucis trust one great problem i would commend to you, my brother, and that can be stated to you in the form of the following question: group meetings often prove undesirable for disciples in the early stages of their work together. they serve o


o the truth. the fact is one of the most mysterious in the development of our scheme, and in it lies hidden the secret of this world cycle. it is not easy to convey the truth and words but seem to veil and cloak. perhaps a hint may be given in pointing out that there is an analogy between the coming in of the ego in full sway and its taking hold at certain periods in the life of a human being. at seven years we are told the ego "takes hold" and again at adolescence; at twenty-one that hold may be made still firmer. again, as lives are passed, the ego (in connection with a human being, grips its vehicles and so sways them to his purpose with more effect and fullness. the same procedure can be seen in relation to a heavenly man and his body of manifestation, a scheme. it must be remembered t


e who could be nicer than i had been and who could begin to control a rather violent temper. this i started to do. i tried not to be so cross and to control my tongue and for some time became so objectionably good that my family got disturbed; they wondered if i was ill and almost begged me to resume my explosive displays. i was smug and sweet and sentimental. as the years went by i found that at seven years intervals (until i was thirty-five) i had indications of the supervision and interest of this individual. then in 1915 i discovered who he was and that other people know him. from then on the relationship has become closer and closer until today i- 23- the unfinished autobiography copyright 1998 lucis trust can, at will, contact him. this willingness to be contacted on the part of a ma

it. i was surrounded by people who liked and appreciated me and, as far as i know, i had had absolutely no problems between myself and my co-workers. i did not know what it was to want financially for anything. i could travel where i wished in india and go back to great britain when i wanted without a single thought. i really had had no personal difficulties to face. but we now come to a cycle of seven years in my life during which i knew nothing but trouble that left no part of my nature unaffected. i was entering a period of great mental distress; i was to be faced with situations that exacted the last atom of emotional reaction of which i am capable and, physically, life became exceedingly hard. i believe these periods are necessary in the lives of all active disciples. they are hard to

i had with- 91- the unfinished autobiography copyright 1998 lucis trust orthodox christianity but the situation was not so acute because great and basic truths had come to have meaning to me and i was not alone because foster and i were already planning to get married. i now come to a happening in my life about which i hesitate to speak. it concerns the work which i have done for the past twenty-seven years. this work has received world-wide recognition and has evoked world-wide curiosity. it has also brought me some ridicule and suspicion, but surprisingly little, and i have been quite able to understand it because i started by being very suspicious myself. i ask myself why i attempt to deal with the matter at all and why i simply do not continue my hitherto fixed policy of letting my wo

ich the advanced student of meditation can demonstrate to hold one's achieved point of spiritual attention at the very highest possible point. this can be fatiguing in the earlier stages, when one is probably trying too hard to make good, but later, it is effortless and the results are clarity of thought and a stimulation which has a definitely good physical effect. today, as the result of twenty-seven years work with the tibetan i can snap into telepathic relation with him without the slightest trouble. i can and do preserve my own mental integrity all the time and i can always argue with him if it seems to me, at times, that as an occidental i may know better than he does as regards points of presentation. when we have an argument along any line i invariably write as he wants the text wr


tunity to train the child from its earliest breath. a careful record will be kept of that exact moment, the moment of birth, or of the first breath, often accompanied by the first cry. character delineations will be noted and compared with the developing subject and also with the ray chart, and the relation of these two the horoscope and the ray chart will be subjected to a careful analysis every seven years. these processes will guide the educator in the necessary steps which should be taken wisely to hasten the child's unfoldment. modern ordinary astrology, with its prevision factor, its emphasis upon the nonessential points and upon the physical concerns of the incarnated soul, will be gradually superseded by the recognition of relationships, of life objectives, of basic character predi


er great approach is now at hand but its date is dependent upon the activity of the new group of world servers and the spiritual tension which they can achieve. a major preparatory period to this approach took place in 1936 and in this preparation many of you participated; it culminated at the time of the full moon of may that year in a worldwide use of the first invocation which i gave you. now, seven years later, comes the opportunity to carry forward the work then started and to achieve results which may release spiritual tides of forces and these may turn the tide of battle. i refer not here to the battle in the physical sense. the war, from the physical angle, is already won though many months may elapse before the victory in the east and in the west is completely achieved. this you r

ical suggestions, it may be possible for the work to go forward more rapidly than at present seems possible. much trouble and stress may be averted if the aspirants of the world measure up to their proffered opportunity and make due sacrifice and effort. much preliminary work has to be done. there must be much heavy work, ploughing the soil and weeding out that which is undesirable. this may take seven years. the work to be done in that period will be silent educational work, and the diligent propaganda that the church and analogous organisations can do. classes must be held by the occultists of the world in which the teaching is stepped down to meet the need of the little ones; the broad platform upon which the church should stand should be proclaimed, and instruction should be given in t

t educational work, and the diligent propaganda that the church and analogous organisations can do. classes must be held by the occultists of the world in which the teaching is stepped down to meet the need of the little ones; the broad platform upon which the church should stand should be proclaimed, and instruction should be given in the meaning of its ceremonies and teachings. then will follow seven years of germination of the seed sown, a period of growth and developing influences. this brings us to the period of thirteen years from now for the cycle of fourteen began the year before i proffered you these suggestions. should the work progress as desired, it may mark the time of the near appearing of the great lord and the close sound of his feet- 338- the externalisation of the hierarc


port or impression to be found upon our planet. this impression is, however, made possible by the development of the intuition, and has no relation to the mind nature. this training in decision is given by forcing the master to make basic decisions within his ashram affecting world work and involving all within the ashram. it is given by his admission to the conclave of the masters, meeting every seven years. at that conclave they make decisions which concern all forms of life in all the kingdoms in the three worlds and their evolutionary progress; it is put to the test in group form when the entire hierarchy meets at its centennial conference and at that time decides what form of crisis, on what level of consciousness, and involving what group of lives, must be implemented and presented t


ed freemasonry and its three craft degrees to conceal from their enemies the fact that the chivalry was still in being and to test aspirants who entered the ranks, so that none but those who were found to be of true worth and fidelity should be advanced from the third degree into that which lay beyond. to such as were successful the existence of the secret chivalry became known only at the end of seven years, three of which were passed as apprentice, two as companion or fellow craft, and two as master mason. it was on the same conditions and with the same objects that the order in the eighteenth century was prepared to receive masons who had been proved into that which was denominated the illustrious grade and order of knights of the temple of jerusalem. the candidate undertakes in his obl

authorised ambassador of the secret headship or sovereign chapter in scotland. his mission was to organise the order in germany, and for a time von hund accepted and submitted, from which it follows that his own rite was still in very early stages. i make no doubt that it made a beginning privately circa 1755, and that a few persons were knighted, but von hund had enough on his hands owing to the seven years' war, so that from 1756 to 1763 there could have been little opportunity for templar grades under his custody, either on his own estates or elsewhere. meanwhile the clermont rite was spreading in germany and in 1763 there were fifteen chapters in all. there is hence an element which seems nearer certitude rather than mere speculation in proposing that the templar claim on masonry was i


y its occult virtues tended to the accomplishment of all things, to be the dispenser of life and fountain of all its changes" the life of man he divided into seven ages (shakespeare, for "as the moon changes her phases every seven days, this number influences all sublunary beings" and even the earth, as we know. with the child, it is the teeth that appear in the seventh month and he sheds them at seven years; at twice seven puberty begins, at three times seven all our mental and vital powers are developed, at four times seven he is in his full strength, at five times seven his passions are most developed, etc, etc. thus for the earth. it is now in its middle age, yet very little wiser for it. the tetragrammaton, the four-lettered sacred name of the deity, can be resolved on earth only by b

sentatives in tradition. the arimaspes were a scythian people, and were also credited with but one eye (geographie ancienne, vol. ii, p. 321) it is they whom apollo destroyed with his shafts (see supra* ulysses was wrecked on the isle of aeaea, where circe changed all his companions into pigs for their voluptuousness; and after that he was thrown into ogygia, the island of calypso, where for some seven years he lived with the nymph in illicit connection (odyssey and elsewhere. now calypso was a daughter of atlas (odys. book xii, and all the traditional ancient versions, when speaking of the isle of ogygia, say that it was very distant from greece, and right in the middle of the ocean: thus identifying it with atlantis[[vol. 2, page] 770 the secret doctrine. the third race to lose their all


e are identical. this is not true. the "fiery lives" are the seventh and highest subdivision of the plane of matter, and correspond in the individual with the one life of the universe, though only on that plane. the microbes of science are the first and lowest sub-division on the second plane- that of material prana (or life. the physical body of man undergoes a complete change of structure every seven years, and its destruction and preservation are due to the alternate function of the fiery lives as "destroyers" and "builders" they are "builders" by sacrificing themselves in the form of vitality to restrain the destructive influence of the microbes, and, by supplying the microbes with what is necessary, they compel them under that restraint to build up the material body and its cells. the

riter pretend to know more of this strange symbol than may be inferred about it from exoteric religions; from the mystery perhaps, which underlies the matsya (fish[[footnote(s[[footnote continued from previous page] removed and the microbes, unsupplied with vital constructive energy, are left to run riot as destructive agents. thus, during the first half of a man's life (the first five periods of seven years each) the "fiery lives" are indirectly engaged in the process of building up man's material body; life is on the ascending scale, and the force is used in construction and increase. after this period is passed the age of retrogression commences, and, the work of the "fiery lives" exhausting their strength, the work of destruction and decrease also commences. an analogy between cosmic e

s into a corn-bin, was the baptismal font, upon emerging from which the neophyte was "born again" and became an adept" our statement was laughed at in those days. we were accused of having got our ideas from the "craze" of shaw, an english writer who had maintained that the sarcophagus had been used for the celebration of the mysteries of osiris (we had never heard of that writer. and now, six or seven years later, this is what mr. staniland wake writes on p. 93 of his paper, on "the origin and significance of the great pyramid "the so-called king's chamber, of which an enthusiastic pyramidist says 'the polished walls, fine materials, grand proportions, and exalted place, eloquently tell of glories yet to come- if not, the chamber of perfections of cheops' tomb, was probably the place to w

of matter (or principles) are shown. it is impossible to enumerate them in this work. the reader is asked to peruse one of the puranas "r. yehudah began, it is written 'elohim said: let there be a firmament, in the midst of waters. at the time that the holy. created the world, he (they) created seven heavens above. he created seven earths below, seven seas, seven days, seven rivers, seven weeks, seven years, seven times, and 7,000 years that the world has been. the seventh of all the millennium. so here are seven earths below, they are all inhabited except those which are above, and those. below. and. between each earth, a heaven (firmament) is spread out between each other. and there are in them (these earths) creatures who look different from each other. but if you object and say that a


maiden and the green appendix a: wiccan denominations/ 227 man. they do not have first, second and third degrees as such, but "apprentices 'sealed and sworn' witches and elders "we view the craft as a priesthood with a ministry and our principle job, as witches, is to help others find pathways to religious experience and to their own power" the deboran tradition has been in existence for at least seven years, as of this writing, and was founded by claudia haldane. further information may be obtained from erinna northwind, eregion grove, p.o. box 114, nahant, ma 01908. dianic feminist wicce a tradition started by ann forfreedom that is both religious and practices magick. it includes both female and male practitioners('it is not lesbian oriented and not separatist" states ann, solo practiti


a sachet hung above an infant's bed drives away nightmares, and brings both happiness and intelligence to the very young. a sprig can be exchanged with a friend or lover as a promise of truth at all times. ruled by venus. yarrow yarrow lowers blood pressure, slows the heartbeat, speeds the healing of wounds and reduces fevers. a herb of love, yarrow is said to keep a couple together for at least seven years, and so should be given to newly-weds and used in love charms. married couples keep seite 71 wicca01.txt the herb in a special sachet and replace it just before seven years is over, continuing to do so throughout married life. this can be made into a ceremony of renewal. it also repels hostility and banishes fear. ruled by venus. herbal infusions as well as magical sachets, you can mak


r own name; but when the child was three years old she was so fond of playing under the tree where she was found that monisha gave her the name of tree-monisha. struggling to support themselves, treemonisha's parents offered the only assets they possessed in exchange for the education of their daughter.their labor. it was a sacrifice that would have significant ramifications "when treemonisha was seven years old monisha arranged with a white family that she would do their washing and ironing and ned\ 122\ would chop their wood if the lady of the house would give treemonisha an education, the school house being too far away for the child to attend. the lady consented and as a result treemonisha was the only educated person in the neighborhood" as time went by, treemonisha grew into adulthoo


d shouldst thou not bathe thoroughly the wedding may work thy bane. bane comes to him who faileth here let him beware who is too light. below was written: sponsus and sponsa. as soon as i had read this letter, i was presently like to have fainted away, all my hair stood on end, and a cold sweat tricked down my whole body. for although i well perceived that this was the appointed wedding, of which seven years before i was acquainted in a bodily vision, and which now for so long a time i had with great earnestness awaited, and which lastly, by the account and calculation of the planets, i had most diligently observed, i found so to be, yet could i never foresee that it must happen under such grievous perilous conditions. for whereas i before imagined, that to be a welcome and acceptable gues


dmitted was fact presented as fiction. in the book he outlined his new world order philosophy.41 president wilson's biographer, george sylvester viereck, said that "the wilson administration transferred the colonel's ideas from the pages of fiction to the pages of history".42 in his novel, published anonymously two years before the first world war had even begun, he proposed .a league of nations. seven years later, that very same name was used for an organisation designed to impose its will on nation states under the pretext of ending the wars which its architects had started! create the problems, then offer the solutions. the rockefellers donated the money to build the headquarters of the league of nations in geneva, switzerland, and they would later donate the land which the united natio

n school of economics. funding this infiltration and the publications and propaganda was never a problem. whenever money is required, some part of the brotherhood network will provide it. by 1926, the money was flowing in for books and other work from the carnegie united kingdom trustees, the bank of england, and j.d. rockefeller. the rothschilds were, and are, the power behind the scenes. within seven years of its launch, the funding of the institute by the major banks and multinationals was already established; this continues today with global companies making donations to the cause. in 1926, funding came from, among many others: the bank of england; barclays bank; lloyds, and lloyds bank; westminster bank; midland bank; hambros bank; rothschild and sons; ford motor company; anglo- irani

value thereof" unfortunately, either by accident or design, it does not say that congress shall always coin money and regulate the value thereof, and that no-one else will ever do so. the consequences of this have been quite dreadful for america and the world: in 1910, the federal debt was only $1 billion, or $12.40 per person. state and local debts were very small or non-existent; by 1920, just seven years after the federal reserve was launched, the us government debt was $24 billion $228 for every citizen; in 1960, the national debt was $284 billion or $1,575 per head; by 1981, the debt passed $1 trillion and has gone on soaring ever since. if the whole of the united states were handed to the bankers to pay back the debts, they would still be owed another two, maybe three americas!6 it


e reptilians and reptilian greys in 1979 when many scientists and military personnel were killed, and phil schneider says he was critically wounded. a security officer at dulce called thomas castello has described to researchers what happens at the dulce base and his words were reported in the ufo magazine article. his information has also been circulated as the "dulce papers. castello worked for seven years with the rand corporation, an illuminati operation in santa monica, california, and transferred to duke in 1977. he estimated there were more than 18,000 of the "short greys" at dulce, and he had also seen tall reptilian humanoids. he knew of seven levels, but there could have been more, and he said the "aliens" were on levels five, six, and seven. the lower you go, the higher the secu


ns. this is more symbolism of the secret knowledge heldwithin the fabricated stories of hebrew history. the books of kings and chronicles,which recount the building of solomons temple, were written between 500 and 600years after the events they are supposed to be describing. hebrew chroniclers of thetemple of solomon are so over the top, its hilarious. it was supposed to occupy 153,600workmen for seven years and its cost, worked out by arthur dynott thomson, would havebeen 6,900 million. and thomson was writing in 1872! what would it be today? suchfigures are ludicrous and yet further examples of the make-believe behind these tales.they are symbolic, not literal. another point. if solomon didnt exist, why should webelieve that his father, king david, did? i keep reading accounts of his lif

twork- was officially formed on june 24th 1717. this is st john thebaptists day, a sacred day for the knights templar and an obvious connection to theknights of st john of jerusalem (malta. john the baptist is the patron saint of boththe freemasons and the templars because oannes was another form of john inbabylon and oannes was a another name for nimrod. the irish grand lodge followedsome six or seven years later. most of the field lodges which emerged among theregiments in the british army were warranted by the irish and not the english grandlodge. the scottish clans introduced freemasonry to their blood brethren in franceand i should mention one man in this regard, andrew michael ramsey, a tutor to thescottish stuart pretender to the throne, bonnie prince charlie. ramsey was born inscot

new united states by the babylonianbrotherhood in london. a letter dated june 3rd 1778, written by john norris, an agentof dashwood, says that he: did this day heliograph intelligence from doctor franklinin paris to wycombe.7the american war of independence broke out officially in 1775, triggered by theimposition by the british crown of higher taxation on the colonies to meet the hugecosts of the seven years war between britain and france, another brotherhood-manipulated conflict. the seven y ears war itself began after george washington, then ayoung military leader in the british colonial army, had apparently ordered the killing offrench troops in ohio. the seeds of revolution in america were sown when thebrotherhood in london ensured that new taxes were introduced and their representativ


capriciousness and spite and the machinations of the kind of mentality that tries to buy influence by subscriptions. it has always been our custom, in the fraternity of the inner light, to insist that any woman who proposes to give a large donation should consult her financial adviser before doing so. for one reason or another we have refused upwards of twenty-five thousand pounds during the last seven years. nor have we had any reason at regret having done so. the strength of an occult organisation does not lie upon the physical plane. it is well known that there are various drugs which can be used to exalt consciousness and induce a temporary psychism. it may not be equally well known that most of these substances come under the regulations of the dangerous drugs act, and that to obtain


war. for twenty minutes the losses in killed and wounded were at the rate of five hundred a minute! the union casualties from the opening of the campaign were fully 40,000, that of the confederates much less. the union army was fought to a standstill, and when another order was given for an advance, it remained motionless. one of the most gallant of the confederate leaders, who was barely twenty-seven years of age, was general robert f. hoke. he commanded a division at cold harbor, and had received his commission as major-general less than six weeks previous. directly in front of his lines lay scores of union dead and wounded. loss of blood always causes a horrible thirst, and the cries of the sufferers were more than the confederates could bear. scores ran from the ranks, and, kneeling a


f cologne. while still a youth he served under maximilian i of germany. in 1509 he lectured at the university of dole, but a charge of heresy brought against him by a monk named catilinet compelled him to leave dole, and he resumed his former occupation of soldier. in the following year he was sent on a diplomatic mission to england, and on his return followed maximilian to italy, where he passed seven years, serving various noble patrons. thereafter he practiced medicine at geneva, and was appointed physician to louise of savoy, mother of francis i; but, on being given some task which he found irksome, he left the service of his patroness and denounced her bitterly. he then accepted a post offered him by margaret, duchess of savoy, regent of the netherlands. on her death in 1530, he trave

ook, aristaeus fell dead upon entering a fuller s shop, and the fuller ran to break the news to his parents. when they came to bury him, no corpse could be found. the whole town was astonished. then some men returning from a voyage assured them that they had met aristaeus on the way to crotona and that he appeared to be a species of vampire. herodotus added that aristaeus reappeared at the end of seven years, composed a poem, and died again. leloyer, who regarded aristaeus as a sorcerer or ecstatic, quoted a certain apollonius, who said that at the same hour as the vampire disappeared for the second time, he was transported to sicily, where he became a school master. aristaeus is again heard of 340 years later in the town of metapontus, where he caused certain monuments to be raised that w

t up for native americans. the college did not include studies of native american culture, and banyacya and a fellow student set up a medicine lodge for the use of the other students. he dropped his early plans to become a christian minister and returned to his home as a school teacher. banyacya emerged out of obscurity among his people in 1941 when he refused to register for the draft. he served seven years in prison. it was soon after his release from prison that the hopi leadership selected him as one of their four representatives who were sent out with the nation s message of peace. this message was one selected from a host of hopi prophecies and warned that ecological disaster was imminent. if humanity continues to destroy nature, nature will rise up and destroy humankind. the message

astrologer supposedly can make some judgments about the present and the immediate future) then two events, one the death of a client in an accident and the other a failed business trip for which bennett had had high hopes, led to his discarding progressions altogether. he moved on to develop a system based on the solar return (the sun s return to its position in a birth chart, which occurs every seven years, which he called the key cycle. bennett, ernest (nathaniel) encyclopedia of occultism& parapsychology. 5th ed. 170 bennett functioned publicly under the pen name wynn. he began wynn s astrology magazine in 1931, and for the next two decades it was one of the most influential in the emerging field. he also contributed a column to the new york daily news and wrote a number of popular boo

the scientific conference of the ural division of the society of psychologists in perm, dr. s. n. dobronravov of sverdlovsk stated that some 72 percent of children had skin sight potential, especially between the ages of seven and twelve years. dr. abram novomeisky of the psychology laboratory at the nizhne-tagil institute experimented with vasily b, a metallurgist who had been totally blind for seven years, and found that vasily could distinguish colors by touch and at a distance. as with other subjects, the ability diminished in the diminution or absence of light. experiments suggested that bright electric light enhanced the faculty of eyeless sight. another frequently reported observation was that different colors had specific sensations that aided identification. for example, red seem

as suggested to him as a profession, because it required less expensive training than painting and was likely to yield a speedier financial return. accepting this offer, blake went at the age of 14 to study under james basire, an engraver not very well known today, but who then enjoyed considerable reputation and was employed officially by the society of antiquaries. blake worked under basire for seven years and was engaged mainly in making drawings of westminster abbey to illustrate a huge book then in progress, the sepulchral monuments of richard gough. it is said that blake was chosen by his master to do these drawings not so much because he showed particular aptitude for drafting, but because he was eternally quarreling with his fellow apprentices; the young artist apparently believed

enger of the masters, and some members of the organizations yearned for immediate fresh contact from the ascended beings. as early as 1944, geraldine innocente, a member of the i am in new york, claimed that she had been contacted by the ascended master el morya (the same master with whom helena petrovna blavatsky had had special communication with in the 1880s. she prepared herself over the next seven years and formally began to operate as a messenger in 1951. she began to reproduce and circulate copies of these messages and found some initial response from those associated with the i am sanctuaries in new york and pennsylvania. she also sent copies of the messages to edna ballard at the i am headquarters. encyclopedia of occultism& parapsychology. 5th ed. bridge to spiritual freedom 215

said to have the virtues of resisting malign spirits, destroying enchantments, giving an advantage over enemies to the owner, and dissipating despair. cambions according to jean bodin and pierre de lancre, the offspring of incubi and succubi. some of these demons are said to be more kindly disposed to the human race than others. luther says in his colloquies that they show no sign of life before seven years of age. he further states that he saw one that cried when he touched it. in his discours des sorciers (1608, henri boguet quotes a story that a galician mendicant was in the habit of exciting public pity by carrying about a cambion. one day a horseman, observing him to be much hampered by the seeming infant in crossing a river, took the child before him on his horse. but the child was

up to propitiate the devil in hungary, and a black hen was used for the same purpose in germany. the greek sirens, the shedim of the talmud, and the izpuzteque, whom the dead aztec encounters on the road to mictlan, the place of the dead, all have cock s feet. cocks are also sacrificed in the voudou and santeria ceremonies of the west indian islands. there is a widespread folk belief that once in seven years the cock lays a little egg. in germany it is necessary to throw this over the roof, or tempests will wreck the homestead; but should the egg be hatched, it will produce a cockatrice or basilisk. in lithuania the cock s egg should be put in a pot and placed in the oven. from this egg is hatched a kauks, a bird with a tail like that of a golden pheasant, which, if properly tended, will b

ry experiences and to hear an inner voice. then one day, the voice said, this is a course in miracles. please take notes. she confided this experience with a colleague, william n. tetford, and he encouraged her to follow her inner instructions. she began to take notes in shorthand. that very evening she began receiving what was to become a 622-page textbook, the heart of the course. over the next seven years she also received the material for a 478-page workbook and 88-page teacher s manual. the atheist schucman continued to have intellectual problems with her channeling activity, problems complicated by the apparent source of the material she was receiving.the biblical jesus christ. the course was published without her name, and her identity was kept confidential by the small inner circle

atso, was born on july 6, 1935, in taktser, amdo, tibet, into a peasant family. his father was a farmer. he was brought to lhasa in 1939 and enthroned the following year. throughout world war ii (1939.45, he was educated by some of the eminent scholars of the land, and as a youth also had what became his famous encounters with austrian war refugee heinrich herrar, recounted in the book and movie, seven years in tibet. due to the postwar pressures created by an expansive communist china, he assumed formal powers at the age of 16. at the age of 24 he finished his education with the degree of lharampa geshe. the dalai lama had little time to enjoy his position. unable to hold the chinese back, on march 17, 1959, he was forced to flee tibet and to establish his government in exile in dharmasal

o berthomee de la bedouche, who with her father and mother practiced sorcery, and related how he sought serpents and toads for their sorceries. de bonnevault testified that the witch sabbat was held four times yearly, at the feasts of saint john the baptist, christmas, mardi gras, and paques. he confessed to having slain seven persons by sorcery and avowed that he had been a sorcerer since he was seven years of age. like his son pierre, he was put to death. de boville (or bovillus or bovelles, charles (ca. 1470.ca. 1553) a french mathematician and philologist who also wrote on occult philosophy. he was born in saucourt, picardy, france, around 1470, the son of an aristocrat. he was educated in paris, traveled across europe, and became a priest. de boville promulgated in his work de sensu t

gur. then he set to work with his magic spells. terrible indeed were the sights she beheld, but she stood firm and uttered neither word nor cry, until her husband lay down on the floor and stretched till he reached almost from end to end of the room. then she uttered a wild shriek, and the castle sank instantly to the bottom of lough gur, where it still remains. the legend says that once in every seven years desmond, mounted on a white horse, rises from the water and rides around the lough. his horse is shod with silver shoes, and when they wear out the spell will be broken. desmond will return, and his vast estates will be restored to him. desmond, shaw (1877.1960) irish novelist and dramatist, born on january 19, 1877, who studied psychic phenomena for 25 years. he was president of the s

writer, and lecturer on hatha yoga. she was born on may 12, 1899, in riga, russia, as eugenie petersen of russian and swedish parentage. petersen was educated in st. petersburg. her first marriage was to a diplomat, her second to sigfrid knauer, a medical doctor, on march 14, 1953. she was fascinated by oriental philosophy and mysticism and lived in india for 12 years and in shanghai, china, for seven years. while in india petersen actively supported the movement for indian freedom and was friends with mahatma gandhi, rabindranath tagore, and pandit nehru. she suffered from a supposedly incurable heart disease for some years, but was cured miraculously by yogic healing. as a result she studied hatha yoga under swami kuvalanayananda, one of two yogis who helped revive hatha yoga as a new s

ying patients appeared to furnish some confirmation. he found that at the moment of death the beam of his scale would suddenly go up. out of six cases the weight lost at death averaged between 2 and 2.5 ounces, but this might also be accounted for by changes in body fluids or evaporation. on the basis of some experiments in regression of memory, rochas believed that the double is only complete at seven years of age and that the astral shape enters the body a little while before birth and then only partially. dr. joseph maxwell studied a very sensitive young woman who was entrusted with bringing up a child from birth. she saw at its side a luminous shadow with features larger and more formed than those of the child. this shadow was further away from the child at its birth. it seemed to pene

9, 1893) who also did much to publicize the subject of spiritual healing. he treated patients directly at his healing sanctuary in britain or on the platform at public meetings, and also by absent healing through correspondence. edwards was born on may 29, 1893, in islington, london, and grew up in various sections of the metropolitan area. at the age of 14 he was apprenticed to a printer and his seven years of service were up just in time for him to join the army in 1914. he was sent to india the following year and for a time worked in a construction project in persia (iran. while there he had his first experiences as a healer, as he was the one in charge of handing all of the minor work-related injuries. however, even the few medicines he had available led to his gaining a local reputati

ns from other worlds. albany: state university of new york press, 1995. mack, john e. abduction: human encounters with aliens. new york: charles scribner s sons, 1994. etain in ancient irish romance, the second wife of midir the proud. the sorceress fuamnach, midir s first wife, became jealous of her beauty and turned her into a butterfly, and she was blown out of the palace by a magic storm. for seven years she was tossed throughout ireland, but then was blown into the fairy palace of angus on the boyne. he could not release her from the spell, but during the day she fed on honey-laden flowers, and by night in her natural form gave angus her love. fuamnach discovered her hiding place and sent a dreadful tempest that blew etain into the drinking cup of etar, wife of an ulster chief. etar s

evil paid periodic visits to the captain on board his ship and frequently the two were seen playing dice on deck, the stakes being von falkenberg s soul. the tale soon found its way from folklore into actual literature; among the greatest of writers utilizing it was heinrich heine. in his rendering the sailor has a chance of salvation; that is, the fates allow him to walk on land again once every seven years. if during his brief period of respite he contrives to win the affection of a pure maiden, liberation from perennial sea-wandering will be granted him as reward. heine s form of the story appealed greatly to the composer richard wagner, who always regarded women devoutly as a regenerating force, and the great composer based his opera der fliegende hollander on heine s version. it is se

address in ireland is 122 glen rd, maghera, co. derry, northern ireland. gandalf s garden a british experimental community of the sixties situated in chelsea, london, embracing popular mysticism, yoga, meditation, gurus, and occultism. it was a meeting place for young people interested in such topics, with a craft shop and free food. the center was founded by muz murray, an art student who spent seven years hitchhiking in europe, the middle east, and africa. he claims that while in cyprus during 1964 he experienced mystical awareness, which he later compared with the lsd experience, finding the latter inferior. he developed gandalf s garden (named after author tolkien s white wizard in lord of the rings) to create a spiritual and mystical lifestyle for young people. their journal, gandalf

le to get absolution for him from the patriarch. until the messenger could return, the body was laid in the church, and prayers and masses were said daily for the repose of his soul. one day while sophronius, the caloyer above mentioned, was performing the service, there was suddenly heard a great noise in the coffin and upon examination the body was found reduced to ashes, as if it had been dead seven years. particular notice was taken of the time when the noise was heard, and it was found to be the very morning when the absolution was signed by the patriarch. sir paul rycaut, who has recorded this event, was neither a greek nor roman catholic, but a staunch protestant of the church of england. he observes upon this occasion that the notion among the greeks is that an evil spirit enters i

ere reported: voices, footsteps, ringing of bells, locking and unlocking of doors, messages on walls, transportation of objects, crashes, breaking of windows, starting of fires, lights in a window, the apparitions of a nun, and a ghost coach with a headless coachman. price died in 1948, two years after publication of another book the end of borley rectory, following the demolition of the rectory. seven years later, psychical investigators eric j. dingwall, kathleen m. goldney, and trevor h. hall published another book, the haunting of borley (1956, alleging that price deliberately faked phenomena and distorted the borley story. hall later followed this work by the search for harry price (1978) in which he attempted methodically to demolish price s reputation not only as a psychical researc


y of the usual paraphernalia spoke in three different voices. no ventriloquist could possibly produce the effect this girl produced, and i say that after a long experience of ventriloquists. first there was a powerful, clear, man s voice, ringing through the room in tones one would have thought no woman s throat could have produced. the next voice, a very quiet one, like that of a child of six or seven years of age, added to my surprise. the third guide also spoke in a woman s or a child s voice, but quite unlike the normal voice of the medium. the seance lasted an hour and three quarters. a year later he also spoke up in favor of helen duncan and declared that he was not aware of any system of trickery that could achieve the astounding results he witnessed. still, others testified that du

exchanged his curacy with that of st. george s, douglas, isle of man. in 1869 he fell seriously ill. he called in for medical aid stanhope templeman speer. as a convalescent he spent some time in speer s house. this was the beginning of a lifelong friendship. in 1870, he took a curacy in dorsetshire. illness again interfered with his parish work and he was obliged to abandon it, and for the next seven years he was the tutor of speer s son. in 1871, he was offered a mastership in university college school, london. this office he filled until 1889, when failing health made him resign. he lived for three more years, suffering greatly from gout, influenza, and nervous prostration. he died september 5, 1892. moses as a spiritualist the period of his life between 1872 and 1881 was marked by an

sources: harrison, john f. c. quest for the new world. new york: charles scribner s sons, 1969. oved, yaacov. two hundred years of american communes. new brunswick, n.j: transaction publications, 1993. owen, robert dale. the debatable land between this world and the next. london: trubner, 1871. footfalls on the boundaries of another world. philadelphia: lippencott, 1860. threading my way; twenty-seven years of autobiography. 1874. reprint, new york: a. m. kelley, 1967. owens, ted (1920) psychic who in the 1960s claimed contact with intelligences from flying saucers. unlike other contactees, owens does not claim to have taken a ride on a saucer but uses his brain as a radio set for telepathic messages, to pass on to anyone interested. according to owens, the ultimate purpose of the space i

on his devil who asked in return three drops of blood, which he collected in an acorn shell. offering a pen to louis, the devil told him to write his dictation. this consisted of unknown words, written on two different contracts, one of which the devil retained. the other was put into louis s arm, in the place from which the blood had been taken. the devil then said, i undertake to serve you for seven years, after which you belong to me without reserve. the young man agreed, though with some dread, and the devil appeared to him day and night in various forms, inspiring him to various strange deeds, always with a tendency to evil. the fatal period of seven years began drawing to an end when louis was about 20 years old. he went home, where the devil inspired him to poison his father and mo

. 1904) italian mediumistic children, chiefly known for the reports of their mysterious bodily transportations. in 1901 their father signor mauro pansini, a building contractor, went to live in an old house close to the town hall at ruvo, in apulia. a few days later poltergeist phenomena broke out in the house, articles were thrown about, and crockery was broken. one evening alfredo pansini, then seven years of age, fell into trance and began to speak and recite in french, latin, and greek. these manifestations continued until he was sent to a seminary where he was entirely free from them. when he returned home in 1904 at age ten, a new series of phenomena commenced in which, besides alfredo, his eightyear- old brother paolo was also involved. in a few minutes they were, according to repor

and agent. he distinguished two primary factors: the sheep/goat effect and friends/strangers differences, as well as other agent-centered or percipient-centered factors. he was associated with the south african society for psychical research and the south african parapsychology institute for more than twelve years. he was a council member of the society, served as secretary, and was president for seven years. sources: pienaar, domenick c, and karlis osis. esp over seventy- five hundred miles. journal of parapsychology 20, no. 4 (1956. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. pierart, z. j (d. 1878) founder of the rival branch of spiritualism in france against the spiritism of allan kardec. as a more traditional spiritualist than kardec

denborg said: they are of two kinds; some are gentle and benevolent others wild, cruel and of gigantic stature. the latter rob and plunder, and live by this means; the former have so great a degree of gentleness and kindness that they are always beloved by the good; thus they often see the lord appear in their own form on their earth. the inhabitants of the moon are small, like children of six or seven years old; at the same time they have the strength of men like ourselves. their voices roll like thunder, and the sound proceeds from the belly, because the moon is in quite a different atmosphere from the other planets. swedenborg s accounts of planetary travel was limited to those planets known to exist in the eighteenth century. planetary exploration in the form of what appeared to be tra

same year, the swami published a translation of the mandukya upanishad, for which yeats provided an introduction. yeats had planned to travel to india to assist the swami in translating the ten principal upanishads, but eventually the work was completed by the two friends at majorca in 1936. from 1934 onward, yeats developed a romantic friendship with the young actress margot ruddock, then twenty-seven years old. he introduced her to the swami, who thereafter became her spiritual adviser and influenced the poems which she wrote. the swami also composed many religious poems, some of which margot ruddock translated into english. the swami featured frequently in the correspondence between yeats and margot ruddock, published as ah, sweet dancer; w. b. yeats and margot ruddock edited by roger m

er secret role as an astrological influence at the white house was referred to by donald regan, former chief of staff to ronald reagan, who was quite critical of nancy reagan s influence on decisions made by the president. regan s remarks caused a major controversy that eventually led to the complete revelation of the name and role of nancy reagan s astrologer. in her book, what does joan say? my seven years as white house astrologer to nancy and ronald reagan (1990, quigley made far-reaching claims. she advised nancy reagan from 1981 through 1989 and is sure that her astrological advice decided the timing of key political events, including speeches, televised campaign debates, the signing of arms control treaties, and even the dates for ronald reagan s cancer surgery and the announcement

s may seem bizarre to western people, it is my no means unusual in eastern countries. astrology plays a significant part in the life of people in india, and marriages, dates of important meetings, dedication of temples, and other decisions normally involve the services of an astrologer for millions of indians in all walks of life, including politics. sources: quigley, joan. what does joan say? my seven years as white house astrologer to nancy and ronald reagan. new york: birch lane press, 1990. reagan, nancy. my turn: the memoirs of nancy reagan. new york: random house, 1989. regan, donald. for the record. san diego: harcourt brace jovanovich, 1988. quimby, phineas p(arkhurst (1802.1866) an early influential exponent of mind cure, later known as new thought. born february 16, 1802 in leban

802.1866) an early influential exponent of mind cure, later known as new thought. born february 16, 1802 in lebanon, new hampshire, he became a clockmaker before becoming interested in mesmerism in 1838. he had great success in treating patients but eventually developed his own system based on mental influence. he practiced in portland, maine, from 1859 on, treating some 12,000 individuals during seven years. several of quimby students, such as warren felt evans (1817.1899, went on to pursue careers that built on quimby s insights. another student, marry baker eddy (1821.1910, dropped quimby s approach and developed her own system of spiritual healing which she termed christian science. one of eddy s students, emma curtis hopkins (1849.1925, brought a number of eddy s former students toget

came interested in astrology and pioneered the introduction of vedic astrology from the several indian languages into the dominant english-speaking culture then existing in india. he published his first book in 1882 and his astrological self- instructor in 1892. in 1895 he began an english-language periodical, the astrological magazine. the magazine continued until 1923, when it was suspended for seven years because of rao s ill health. it was revived with rao and his grandson b. v. raman serving as coeditors. over the next few years raman gradually assumed control of the family business. rao wrote some of the first english-language books on indian astrology, and his books introduced the topic to the west. through his grandson s books, vedic astrology has found a large following. rao died

austically condemned her performance as fraudulent rubbish in his book. and after (1931. against bradley s comments stands the testimony of will goldston, one of the renowned professional magicians in europe, that she had genuine powers. in death unveiled, mrs. d. u. fletcher, wife of a senator from florida, described how through ridley s mediumship a violin was restored to its owner after thirty-seven years. sources: bailey, wilson g. no, not dead; they live. n.p, 1923. bradley, h. dennis. and after. london: t. w. laurie ltd, 1931. rinaldo des trois-echelles du mayne (d. ca. 1571) a much-dreaded french sorcerer of the reign of charles ix, who, at his execution, boasted before the king that he had in france three hundred thousand confederates, whom they could not burn.meaning, perhaps, the

mmunity as music expressing teenage rebellion in both england and the united states. as such, it was music enjoyed for a relatively few years before its followers reached adulthood. the music survived because there was always a new crop of teenagers entering the market each year. however, due to the rapidly changing audiences it was difficult for many bands to survive on top for more than five to seven years. in order to capture the attention of an audience with an increasingly short attention span, some bands moved into the most graphic portrayals of sex, sadism, and satanism, themes that played predominantly to male teenagers. satanist themes dominated heavy metal lyrics and images, horrifying pastors and parents (even those raised on elvis presley and the rolling stones. these people sa

the 1960s, alexander sanders became the originating point for a number of witchcraft covens that in acknowledgment of his leadership called themselves alexandrian. in light of the revelations concerning the origins of modern wicca, few alexandrian covens now remain. sanders was born in manchester, england, the son of a music hall entertainer. according to a story he told in the 1970s, when he was seven years old he discovered his grandmother in the kitchen performing a magic ritual. she was completely naked. she confided in him that she was a witch, and she initiated the young alex then and there. she subsequently gave him a book of shadows, which he copied and from which he learned his magic rites. he held a number of jobs over his young adult years and became involved in ritual magic and

uccessive sundays at the church door. some 300 children were accused in all. it appears that the commissioners began by taking the confessions of the children, and then they confronted them with the witches, whom the children accused as their seducers. most of the latter, to use the words of the authorized report, had. children with them, which they had either seduced or attempted to seduce, some seven years of age, nay, from four to sixteen years. some of the children complained lamentably of the misery and mischief they were forced sometimes to suffer of the devil and the witches. being asked, if they were sure that they were at any time carried away by the devil, they all replied in the affirmative. hereupon the witches themselves were asked, whether the confessions of those children we

chology program at her alma mater. she specialized in clinical psychology and concentrated upon the problems of mental retardation in children. following her graduation with a ph.d, in 1958 she accepted a position at colombia-presbyterian medical center. here she met william n. tetford, the new head of the hospital s psychology department. the pair was temperamentally very different, and the next seven years they had an often stormy relationship. then in 1965, tetford, who had been dabbling in metaphysical literature, suggested that they attempt to change their relationship and shortly thereafter, at tetford s suggestion, they began to practice meditation. schucman began to have vivid visual experiences. tetford suggested that she record her experiences, but and on october 21, 1965, she he

ford s suggestion, they began to practice meditation. schucman began to have vivid visual experiences. tetford suggested that she record her experiences, but and on october 21, 1965, she heard an inner voice that told her, this is a course in miracles. please take notes. again tetford suggested that she do what the voice told her. schucman recorded what she was told in shorthand and over the next seven years read her notes to tetford, who transcribed them. eventually some 1,200 pages were received. she then worked with kenneth wapnick to edit the materials that would later be published as the three-volume a course in mira- schucman, helen encyclopedia of occultism& parapsychology. 5th ed. 1360 cles. the material, whose teachings are very close to those found in new thought metaphysics, cla

ime, who had much doubted and was incredulous concerning them. ventured, in the presence of the brethren and many seculars to move about the nails in the hands and feet. the reverend f. fielding-ould, in his book wonders of the saints (1919, conjectured that the nails were of some horny material the body is able to naturally develop. la bienheureuse lucie de narni (1476.1544) carried stigmata for seven years, from 1496 onward. reportedly, four years after her death, her body was exhumed. it was perfectly preserved and exhaled a sweet scent. the stigmatic wounds on her sides were open and blood flowed from time to time. in 1710 she was again exhumed and the body was found still intact. the stigmatic wounds of johnanna della croce, 1524, appeared every friday and vanished the following sunda

1834 when the first methodist antislavery society was organized. he was a delegate to the first antislavery convention at cincinnati in 1841 and the world convention in london in 1843. in 1833 he withdrew from the ministry and two years later became one of the founders of zion s watchman, the antislavery periodical for the methodist abolitionists in new england. he edited the tabloid for the next seven years. in 1842 he joined with a number of his socially active colleagues in withdrawing from the methodist episcopal church and founding the wesleyan methodist church. however, at the same time, he was undergoing a crisis of faith. a noted evangelist, he had come to feel that his abilities were a result of hypnotic powers. he had concluded that conversion was a natural, not a supernatural, a

vivid images. tetford encouraged her to keep a record of whatever she received. however, on october 21, 1965, she heard a voice say to her, this is a course in miracles. please take notes. tetford encouraged her to continue to record what she heard. schucman recorded what she heard in shorthand. she read it to tetford, who turned it into typescript. the result of their collaboration over the next seven years was a course in miracles (acim. during this period, schucman frequently expressed trepidation over her channeling work, but tetford continually calmed her fears and doubts. it was published in 1975. tetford, a quiet, somewhat passive man, was uncomfortable being in the public eye and allowed others to operate out front on the dissemination of the books and their teachings. in 1978 he m


nson, who was closely following the shaver mystery tales the magazine was running, launched into an explanation of shaver s claims. when he heard the word dero, brodie blanched. he writes of the dero! he exclaimed. robinson persuaded brodie to explain his remark. reluctantly, after securing assurances that robinson would not ridicule him, he related something that had happened to him and a friend seven years before. the two had gone to a western state in search of semiprecious stones. local people warned them to stay away from a certain desert mesa because several individuals who had gone there were never seen again. disregarding these words of caution, the young men repaired to the site and spent the next few days energetically stone-hunting. finally, one day, hearing his companion shout

er, there is a drawing clearly intended to be a holloman alien, said only to be based on eyewitness descriptions (emenegger, 1974. in 1982, colorado-based ufologist and documentary filmmaker linda moulton howe met with sergeant richard doty, an afosi agent, at kirtland air force base in new mexico. asked about the holloman incident, doty asserted that it had indeed occurred but on april 25, 1964, seven years earlier than emenegger had been led to believe. doty showed her a document that purported to detail the u.s. government s interaction with aliens and its recovery of extraterrestrial wreckage and bodies. he mentioned films, one of them taken at holloman. despite repeated promises, doty never produced any film or other documentation for howe. he later emerged as a suspect in a notorious

us the woman who called herself vivenus viv for short made her mark in the mid- 1970s to the early 1980s. she said she was a 258 vivenus venusian who replaced a woman, her exact physical double, who had committed suicide in a new york hotel on september 24, 1960. as she was brought to earth that night, she lost all memory of her life on venus, a world of love (vivenus, 1982. the memories returned seven years later, and she embarked on a mission to reform this corrupt, cruel planet. from christmas 1974 until mid-1982, viv walked an average of ten miles a day and preached the cosmic gospel to whoever would listen. when she wasn t preaching, she was playing guitar and singing interplanetary hymns. in 1980, she campaigned for her favorite presidential candidate under the slogan it s not odd to


s life. like bruno, too, campanella was a magus with a mission. this huge man, who believed that he had seven bumps on his head representing the seven planets,2 had colossal confidence in himself as in touch with the cosmos and destined to lead a universal magico-religious reform. unlike bruno, campanella was not burned at the stake, though he was several times tortured and spent more than twenty-seven years of his life in prison. yet also unlike bruno campanella very nearly succeeded in bringing off the project of magical reform within a catholic framework, or, at least, in interesting a number of very important people in it. 1 on campanella, see l. amabile, fra tommaso campanella, la sua congiura, i suoi processi, e la sua pazzia, naples, 1882, and the same writer's fra tommaso campanell

narrowly escaped dying the same death as bruno, an escape which was apparently due to his having had the presence of mind to simulate madness. 1 see above, pp. 343-4. 2 firpo "processo e morte di f. pucci, p. 23. 366 giordano bruno and tommaso campanella so opened the auspicious year 1600, composed of the nine and the seven, with the death of bruno and with campanella going into prison for twenty-seven years. in the fate of these two descendants of ficino, in whom still worked the ferment of the renaissance is typified the suppression in italy of those renaissance forces which in other countries were to turn into new channels in the new era of the seventeenth century. in his most famous work, the cittd del sole, or the city of the sun, campanella outlined his utopia, his idea of the ideal


m of the qabalah page 80 mount randa he constructed a little hut in which he received his pupils and taught them. but when he desired communion with god, he climbed to the summit of the mountain. 11 we will next turn to a modern example, that of baha u llah, the follower of the bab. in 1844 the bab, a young man of twenty-five and the son of a wool merchant, first proclaimed his message in shiraz. seven years later he was put to death at tabriz and his followers were persecuted for heresy. baha u llah, a wealthy young persian of teheran, became a follower of his, and in the neighbourhood of baghdad spent eleven years during two of which he hid himself so completely in solitude in the mountains that ghis own followers did not know his retreat h. on his return his fame soon spread and no atte


blemofmmehoros and her husband. this pair of criminal adventurers had tricked mathersoutofpartingwithg.d. rituals and had set up in london a spurious temple of theirownthat was a cover for sexual debauchery. it couldnotlast, and in september 1901,mrhoros was chargedwithrape, foundguilty-aftera trial at whichthegoldendawnwas held up toridicule-andgaoled for fifteen years; his wife was sentenced to seven years imprisonment for aiding and abetting him.themore timid members immediately flockedoutof theorderas eagerly as theyhadearlier flocked in.thetroubledorderwasnowin urgent needofreconstruction,buta provisional plan forreform-whichwould have swept away examinations, secondorderrituals, and the very nameoftheorder-wasrejected, and at a meeting of the secondorderin may 1902, three members (pe

also a theosophist, supporter of innumerable'higherdegrees' in freemasonry, and naive believer in the credentials of bogus occultists. his correspondencewithf. l. gardner hasbeen edited by ellichoweand published asthealchemistofthegoldendawn(1985).chapter14 1. in fact only 6,100 sets had been printed by 1931. later printingswouldnothave increased the total by more than another 3,000 over the next seven years. waite may have intended to speakof'nineteen thousandvolumes'rather than 'sets'.chapter15 1. there is no reference to dental operations before 1921 in waite's diaries;butthe diaries for 1914 and 1910 are missing so that his experiences can probably be referred to one orotherofthose years. 2. books on the subjectoftarot cards are legion. for present purposes the most useful are: s.r.kap


1, that was founded at maitland. even so the grand lodge seems to have survived, on paper, for at least ten years: on 25th june 1883 c. m. moriou wrote to mcleod moore asking that the canadian body recognise the regularity of the newly established grand lodge and temple of roumania29[29. this they presumably did and the swedenborgian rite continued to exist in canada, if not to act, for a further seven years until 1890 when mcleod moore died. from 1891 onwards no reference to it appears on the official balustres of the rite. if the canadian members had expected beswick to work the degrees when he moved to canada they were doomed to disappointment. he retained the rank of past grand master of the grand lodge and temple of the swedenborgian rite of the u.s.a. he is so described in 1883 in a


wever, his primary approach was through the process known as "skrying" kelly would sit before a crystal, or "shew-stone" and describe whatever spirits or visions he saw. dee scrupulously recorded all that kelly told him. often angels from the watchtowers or aethyrs would assist them in their work. for example, one of their "guides" was a young elfin girl named madimi who appeared over a period of seven years. 2 little came of dee's psychic investigations until late in the nineteenth century when a group of occultists and magicians took up the magick. the hermetic order of the golden dawn used words and phrases from dee's enochian magick in their magical rituals and writings. however, t was not until a magician rose to the grade of adeptus minor that he was given the keys to this magical sy


witzerland he is a durst (p. 940. the^ grou' i would explain, not by the green colour of his hunting dress, but by the on. gron (barba, gronjette= on. graniotunn, bearded giant; and grani (barbatus) is a name of osinn (p. 858. gronjette, like wolmar, makes the peasants hold his dogs; he also hunts the vierwoman (conf. wood-wife. one man saw him return with the dead merwoman laid across his horse' seven years have i chased her, now in falster i have slain her' he made the man a present of the band with which he had held the hounds, and the longer he kept it, the richer he grew (thiele 1, 95-97. in fiinen the hunter is paluejdger, i.e. the on. pdlnatokl (fornm. sog. 11, 49 99. thiele 1, 110: a far-famed hero (p. 381. in some pai-ts of denmark, instead of naming wohnar, they say' den fiy vend

den looks at him kindly, but mournfully, without a word of reply. he drives his flock home, but a few pods that had fallen into his shoe, gall his foot; he sits down to pull off the shoe, when there roll into his hand five or six grains of gold (deut. sag. no. 10; conf. wetterauische sagen p. 277. mone's anz. 8, 427. in the otomannsherg near geismar village, a fire is said to burn at night. every seven years there comes out a maiden in white ladies in hills, etc. 963 fnowij garments, holding a hunch of keys in licr hand. another white woman with a bunch of kegs appears on the castle-rock at baden at the hour of noon (mone's anz. 8, 310. in the castle-vault by wolfartsweiler lies a hidden treasure, on account of which, every seventh year wlcen may-lilies are in bloom, a ivhite maiden appear

ees on her way a fine cloth covered with flax-pods, and wondering she pockets two of them. when she gets home, they are two bright ducats (bechst. thiir. sag. 2, 68. about the underground well near atterode many have seen in the moonlight the white maiden dry either ivashing or wheat (ib. 4, 16g. at the deserted castle of frankenstein near klosterallendorf, a maiden clothed in white appears every seven years, sitting over the vault and beckoning. once when a man wished to follow her, but stood irresolute at the entrance, she turned and gave him a handful of cherries. he said' thank you' and put them in his; pouch; suddenly there came a crash, cellar and maiden had diswhite ladies in hills, etc. 965 appeared^ and the bewildered peasant^ on examining the cherries at home, found them changed

epths once more. its neariug the surface is expressed by the phrase 'the treasure blossoms (as fortune blossoms, p. 866 'it gets ripe; then 'it fades (simpl. 2, 191, has to sink again. this may refer to the hlowing of a flower above or beside it. in mhg. they spoke of the treasure coming forth' wenne hiimt hervilr der hort, der mich so ricle mohte machen' ms. 1, 163. it ripens in most cases every seven years, in some only every hundred, and that especially under a full moon, or during the hoard lifted: vvunder-blume. 971 twelves. another phrase is 'the treasure suns itself: on the fridays in march it is said to rise out of the ground to sun itself (mone's anz. 8, 313, and that spreading-out of the wheat and the flax-pods (p. 962-4) was this kind of sunning; the treasure heaves itself up in

omised payment of the sum advanced, at the falling of the leaf; but when at fall- time he presents himself, and presses the bargain, he is shown trees in the church, that were cut with the leaves on (kinderm. no. 148, or else firs and pines (woycicki's klechdy 1, 149. on the whole there are ways more than one, to cheat the poor devil of his legal due. one who has bound himself to him, but who for seven years long neither tvashes nor combs, is rid of him again; or he need only have demanded that the devil shall make a sapling grow, a thing beyond his power (superst. i, no. 626. the former is the story of bearskin (simplic. 3, 896. kinderm. no. 101, and of brother sooty (km. no. 100: bearskin has to remain seven years in the devil's service, wrapt in a bear's lilde by way of cloak, i.e. lead

sapling grow, a thing beyond his power (superst. i, no. 626. the former is the story of bearskin (simplic. 3, 896. kinderm. no. 101, and of brother sooty (km. no. 100: bearskin has to remain seven years in the devil's service, wrapt in a bear's lilde by way of cloak, i.e. leading a lazy inactive life (conf. p. 1010, the bearskin offered to the devil. almost every case contains this stipulation of seven years to be spent in his service and lore^ what has a more direct bearing on our investigation is, that some of the on. legends speak of a gefaz o&iii (giving oneself to 0) exactly as the christian mid. ages do of writing or vowing oneself into the devil's hands. indeed' gefa' seems the most genuine expression, because the free man, who of his own accord enters into service and bondage, give

el in on. names, ilengikepta, grottintanna, losiunfingi-a, su '220-1- berthold p. 58' so gent eteliche mit bcesem 2;ouberlehc i;mb, daz si wicnent eins geburen (boor's) sun oder einen kneht bezoubern. pfi du rehte toerin! war umbe bezouberst du einen graven oder einen kiinec uiht (fool, why not bewitch a count, a king? so wferestu ein kiinegiune' they say a witch gets three farthings richer every seven years, simijlic. 025* alter w'lhe twume, wh. 1, 82. kerllnga villa, soem. 169. frommann de fasciuatione p. 850. montaigne notices the same fact, livre 3, chap. 11. fol. hi. n 1076 magic. put to bodily sufferings intended to wring from them a confession of their guilt. the lex visig. iii. 4, 10-11 already speaks of' torquere; and the triangular beam on which the accused had to ride was called

etrich doffs her garments, claps her hands (p. 1026 n) and turns into a crow (see suppl. if the cast-off clothing, human or animal, be removed (p. 427-9, a re-assumption of the former shape becomes impossible; hence in legend and fairytale the practice of secretly burning the beast's hide when stript off^ yet the human shape may be restored on this condition, that a spotless maid keep silence for seven years, and spin and sew a shirt to be thrown over the enchanted person, km. 1, 53. 246. 3, 84. and such a shirt not only undoes the 1 aw. 1, 165. km. 2, 264. straparola 2, 1. pentam. 2, 5. vuk 1, sxsix seq. fornald. sog. 2, 150-1. goose. raven. crow. evil eye. 1099 charm, but makes one spell-proof and victorious (sup. 1, 656. 708; 1 in the last passage, victory in a lawsuit has taken the pla

ta (graff 5, 552, our wegetritt; ohg. wegawarta, our wegewarte (ward, watch, wait, a name also given to cichorium, succory. there are some myths about it: the herb was once a maiden that on the wayside awaited her lover (p. 828, like sigune in tit. 117-8. paracelsus observes (0pp. 1616. 2, 304, that the flowers of the wegwarte turn to the sun, and their strength is greatest in sunshine, but after seven years the root changes into the form of a bird (see suppl. lauch, ohg. louh, as. leac (leek, on. laukr, is a general designation of juicy herbs; some species appear to have been sacred 'allium (gar-leek) caepasque inter deos in jurejurando habet aegyptus' pliny 19, 6 [32. when helgi was born, and his father sigmundr returned from the battle, it is said in seem. 150: sialfr geek visi or vigry

iezen's beide esel und der gowk gehoeren, e si enbizzen sin. wc in (woe to them) denne, den vil armen (two round curses ken i eke, hitting whomso i bespeak; them both ass and gowk shall hear, ere they baited be this year, etc. curses received on an empty stomach are the more effectual. it is the vulgar opinion in ireland that a curse once uttered must alight on something: it will float in the air seven years, and may descend any moment on the party it was aimed at; if his guardian angel but forsake him, it takes forthwith the shape of some misfortune, sickness or temptation, and strikes his devoted head. so in the pentam. 2, 7 a curse takes wing, and mounts to heaven' rrifsero le' mardettiune dessa vecchia vascelle, che sagliettero snheto 'n cielo' when a horse has been cursed, his hair is


abilem. illic mansio fertur esse daemonum ad inodurn palatii dilatata et janua clausa; facies tamen ipsius mansionis sicut ipsorum daemonum vulgaribus est incognita ac invisibilis. in lacum si quis aliquam lapideam aut aliam solidam projecerit materiam, statim tanquam offvnsis daemonibus tempestas erumpit^ then comes the story of a girl who is carried off by the watersprites, and kept in the lake seven years. lakes cannot endure to have their depth gauged. on the mummelsee, when the sounders had let down all the cord out of nine nets with a plummet without finding a bottom, suddenly the raft they were on began to sink, and they had to seek safety in a rapid flight to land (simplic. 5, 10. a man went in a boat to the middle of the titisee, and payed out no end of line after the plummet, whe

a carried off by boreas (ov. met. 6, 710^ could with perfect justice be named windesbrut by albreclit. 2 two pol. tales in woycicki 1, 81 and 89: when the whirlwind (vikher) sweeps up the loose sand, it is the evil spirit dancing; throw a sharp new knife into the middle of it, and you wound him. a magician plunged such a knife into his threshold, and condemned his man, with whom he was angry, for seven years to ride round the world on the swift stormwind. then the whirlwind lifted the man, who was making haycocks in a meadow, and bore him away into the air. this knifethrowing is also known to germ, superstition everywhere (i, 554. wind s bride. 633 and the irish name for it is sigh gaoite (o brien, sighgaoithe (croker iii, xxi; in a whirlwind elvish sprites can steal (stewart p. 122. it is

;lt;s. no( mis seri, missiri meets us in the ohg. remains, but the lost herolays may have known it, as even later usages retain the reckoning by half-years; when the hildebr.-lied says ih wallota sumaro enti wintro sehstic ur lante/ it means only 60 misseri (30 sum mers and 30 winters, which agrees with the 30 years of the more modern folk-song; and we might even guess that the thirteen years and seven years in nib. 1082 and 1327, 2, which make chriemhild somewhat old for a beauteous bride, were at an older stage of the epos understood of half-years. in the seasons. 757 north, where winter preponderates, so many winters stood foi* so many years, and tolf vetra gamall means a twelve-year-old. that in ohg. and even mhg. summer and winter represent the essential division of the year, i infer

striking, though strictly the quantity of the vowel keeps the two words apart, and to harmonize them some derivative process must be presupposed. the story never grew out of a play on the words (see suppl. 3 equally celebrated, but gayer in tone, is the tale of death and player jack (spielhansel, no. 82; conf. 3, 135 148, who by a spell binds death to a tree, so that nobody dies in the world for seven years. welcker (append, to schwenk p. 323-4) has pointed out a parallel story in pherekydes, how death is set on by zeus to attack sisyphos, who binds him in strong chains, and then no one can die; hades himself comes and sets death free, and delivers sisyphos into his hands. our german fable inter weaves the devil into the plot. once the devil was put in possession of hell, he had to take h


d his thesis, receiving a master's degree in december, 1950. brief experience later in a company management training program was interrupted by the offer of a permanent position as field representative for the order, a position which was immediately accepted. mr. piepenbrink's career at amorc, beginning with his arrival in san jose on new year's day, 1951, includes a year as field representative, seven years as dean of rose-croix university and as extension director, and five years as grand regional administrator. on december 6, 1963, he became supreme secretary of the rosicrucian order, succeeding ralph m. lewis and cecil a. poole, respectively. outside activities include community service, sports such as tennis, swimming, and hiking, membership in the camelot round table.a branch of the

istened deeply to the symphony of night sounds present in the silence of a small town. from such experiences, the mystical awareness steadily grew within him, and at 18 he joined the rosicrucian order. although an adamant conscientious objector to war and abuse of any kind, burnam was able to discipline his own rebellious nature by joining the national guard following junior college. during these seven years of guard service he attended fresno state university, first majoring in pre-medical studies and then changing to the humanities department where he specialized in ancient history and philosophy. but the humanities only heightened his interest in the human condition, so he then decided on a teaching career, majoring in sociology. however, after a few years of serious study in this field

it is of ancient egyptian origin and was referred to by them as the ankh or key of life. an ancient symbol of immortality and of life. it was often included as part of a pharaoh's name as in tutankhamen. cycle.a period of time, evolution, process, method, or manifestation. mystically every progressive action is in cycles, definite and important. the cycle of human life is divided into periods of seven years, each of which is a cycle in the growth and development of the mind and body in the being; even the prenatal period is divided into cycles. the evolution of the universe, the evolution of man from a primitive being into the present can be divided into cycles. the twenty-four hours constituting a day are divisible into planetary cycles. the consciousness of man is at present in the earl


r. nevertheless, though the reader may prefer to regard the whole story as one made up for the occasion,a dream, perhaps, still its incidents will, i hope, prove none the less interesting. i- the stranger's storymy birth-place is a small mountain hamlet, a cluster of swiss cottages, hidden deep in a sunny nook,between two tumble-down glaciers and a peak covered with eternal snows. thither, thirty-seven years ago, ireturned- crippled mentally and physically- to die, if death would only have me. the pure, invigoratingair of my birth-place decided otherwise. i am still alive; perhaps for the purpose of giving evidence to facts ihave kept profoundly secret from all- a tale of horror i would rather hide than reveal. the reason for thisunwillingness on my part is due to my early education, and t

thout an hour's delay to the yamabooshi, the innocentcause of my daily tortures. his answer but placed the last, the supreme seal on my doom and tenfoldintensified my despair. the yamabooshi had left the country for lands unknown! he had departed one finemorning into the interior, on a pilgrimage, and according to custom, would be absent, unless natural deathshortened the period, for no less than seven years. in this mischance, i applied for help and protection to other learned yamabooshis; and though well awarehow useless it was in my case to seek efficient cure from any other "adept" my excellent old friend dideverything he could to help me in my misfortune. but it was to no purpose, and the canker-worm of my life'sdespair could not be thoroughly extricated. i found from them that not on


ever to be spoken or written of without their qualifying and characteristic adjectives. thus in this most excellent essay on the "higher self" this term is applied to the sixth principle or buddhi; and has in consequence given rise to just such misunderstandings. the statement that a child does not acquire its sixth principle-or become a morally responsible being capable of generating karma-until seven years old -proves what is meant therein by the higher self. therefore, the able author is quite justified in explaining that after the "higher self" has passed into the human being and saturated the personality-in some of the finer organizations only-with its consciousness people with psychic faculties may indeed perceive this higher self through their finer senses from time to time. but so

e it to the devotion of a few friends, they need little more. q. but could not madame blavatsky, especially, make more than enough to live upon by her writings? a. when in india she received on the average some thousand rupees a year for articles contributed to russian and other papers, but gave it all away to the society. q. political articles? a. never. everything she has written throughout the seven years of her stay in india is all there in print. it deals only with the religions, ethnology, and customs of india, and with theosophy-never with politics, of which she knows nothing and cares less. again, two years ago she refused several contracts amounting together to about 1,200 rubles in gold per month; for she could not accept them without abandoning her work for the society, which ne


o turn out to have been a big bubble, which having become too large, bursts. if so, it will make a great difference, a great bully having been removed. there is a noted person coming to reside at lord braybrook's princely mansion at audley end close to saffron walden. it is lord howard de walden, whose yearly income is reported to be 200,000. his age is just 26 years. he has leased audley end for seven years. charles ii resided for some time at audley end, and at newport, a few miles off, lived his mistress, nell gwynne. the house she inhabited is still there. i have the (so-called) tables of rotalo, which i obtained at your instigation in 190i, but, as then you pronounced against it, as you will see by your letter of that date now inclosed, which i found in the ms, i do not see what use i


for the bungalow on the bluff above the river. willett had visited the spot before through sheer curiousity, though of course never entering the house or proclaiming his presence; hence knew exactly the route to take. driving out broad street one early afternoon toward the end of february in his small motor, he thought oddly of the grim party which had taken that selfsame road a hundred and fifty-seven years before on a terrible errand which none might ever comprehend. the ride through the city's decaying fringe was short, and trim edgewood and sleepy pawtuxet presently spread out ahead. willett turned to the right down lockwood street and drove his car as far along that rural road as he could, then alighted and walked north to where the bluff towered above the lovely bends of the river an

without food? lud, sir, you be modest! d'ye know, that was the joke on poor old whipple with his virtuous bluster! kill everything off, would he? why, damme, he was half-deaf with noise from outside and never saw or heard aught from the wells! he never dreamed they were there at all! devil take ye, those cursed things have been howling down there ever since curwen was done for a hundred and fifty-seven years gone' but no more than this could willett get from the youth. horrified, yet almost convinced against his will, he went on with his tale in the hope that some incident might startle his auditor out of the mad composure he maintained. looking at the youth's face, the doctor could not but feel a kind of terror at the changes which recent months had wrought. truly, the boy had drawn down

in any quarters where it will be likely to accomplish good. it is for the sake of such readers as are unfamiliar with the earlier phases of my case that i am prefacing the revelation itself with a fairly ample summary of its background. my name is nathaniel wingate peaslee, and those who recall the newspaper tales of a generation back- or the letters and articles in psychological journals six or seven years ago- will know who and what i am. the press was filled with the details of my strange amnesia in 1908-13, and much was made of the traditions of horror, madness, and witchcraft which lurked behind the ancient massachusetts town then and now forming my place of residence. yet i would have it known that there is nothing whatever of the mad or sinister in my heredity and early life. this


e, ghostlike height of mt. terror, ten thousand, nine hundred feet in altitude, and now extinct as a volcano. puffs of smoke from erebus came intermittently, and one of the graduate assistants- a brilliant young fellow named danforth- pointed out what looked like lava on the snowy slope, remarking that this mountain, discovered in 1840, had undoubtedly been the source of poe s image when he wrote seven years later- the lavas that restlessly roll their sulphurous currents down yaanek in the ultimate climes of the pole- that groan as they roll down mount yaanek in the realms of the boreal pole. danforth was a great reader of bizarre material, and had talked a good deal of poe. i was interested myself because of the antarctic scene of poe s only long story- the disturbing and enigmatical arth


had learned that an ordinary natural life would not respond to the action. to establish the artificial motion, natural life must be extinct- the specimens must be very fresh, but genuinely dead. the awesome quest had begun when west and i were students at the miskatonic university medical school in arkham, vividly conscious for the first time of the thoroughly mechanical nature of life. that was seven years before, but west looked scarcely a day older now- he was small, blond, clean-shaven, soft-voiced, and spectacled, with only an occasional flash of a cold blue eye to tell of the hardening and growing fanaticism of his character under the pressure of his terrible investigations. our experiences had often been hideous in the extreme; the results of defective reanimation, when lumps of gr


just in case she might be innocent. each day for nine days mail to her a bird's blue tail feather dipped in olive oil. however. if you ever discover her guilt for certain. call the city attorney. if you still are not able to recover your possessions: let a green candle burn for seventy-seven days. dear stan in west los angeles, the fact that you have belonged to a nudist association for the past seven years is not going to help you get into a legitimate witches coven. why do you stress that your interest in witchcraft is not sexually motivated? and then find the need to brag that you are considered "pretty good" since your letter states that you are twenty-two years of age. it seems to me that your attitude about your abilities stems from your emotional partners no doubt being rejects of

reative energy at that time, you shouldn't have just sat back and waited on the skies. you can't blame a chart for not making your life happen. positive action through witchcraft would be better, but even this requires you to act. dear louise: i'm not complaining, but it has been a very, very lonely life. is there anything you can tell me that would help ease this life of loneliness? i am seventy-seven years old, and so poor that i live on less than a dollar a day. i've had very, very many readings during my lifetime and enjoyed them all. i was born january 13. margie m. you are living on pennies a day, yet you admit spending what must have been many precious dollars for psychic readings and probably astrology charts and fortune tellings. it's your amusement; more than that you probably ge


with his finger on his lips enforcing the continued necessity of silence. he then placed himself at full length on the floor and began to stretch himself out, longer and longer, until his head nearly reached to one end of the vast room and his feet to the other. this utterly unnerved her. she gave a wild scream of horror, whereupon the castle and all in it sank to the bottom of the lake. once in seven years the great earl rises, and rides by night on his white horse round lough gur. the steed is shod with silver shoes, and when these are worn out the spell that holds the earl will be broken, and he will regain possession of his vast estates and semi-regal power. in the opening years of the nineteenth century there was living a man named teigue o'neill, who claimed to have seen him on the

pay what i owe in such a place, and the rest to the charge unpay'd at my funeral, and go to my son that lives here, which i had by my latter husband, and tell him that he lives a very wicked and dissolute life, and is very unnatural and ungrateful to his brother that nurtured him, and if he does not mend his life god will destroy him" david hunter told her he never knew her "no" says she "i died seven years before you came into this country; but she promised that, if he would carry her message, she would never hurt him. but he deferred doing what the apparition bade him, with the result that she appeared the night after, as he lay in bed, and struck him on the shoulder very hard; at which he cried out, and reminded her that she had promised to do him no hurt. she replied that was if he di

usal was based on the advice of the two bishops, whom he had consulted in the matter. at this the spirit was very angry, but told him he had a kindness for him, and that if he drank the juice of plantain- roots he would be cured of one sort of fit, but that he should suffer the other one till his death. on asking his visitant who he was, he replied that he was the ghost of a man who had been dead seven years, and who in the days of his flesh had led a loose life, and was therefore condemned to be borne about in a restless condition with the strange company until the day of judgment. he added that "if the butler had acknowledged god in all his ways he had not suffered such things by their means" and reminded him that he had not said his prayers the day before he met the company in the field


rt from this comment, western science has mainly ignored this gland and considered it more or less useless. since darwin it has been described as reminiscent of an eye which no longer is in use, and originates from earlier history of evolution when we were a more primitive species. it is not until the last 50 years that science has started to uncover some of the pineal glands great secrets. after seven years of age small layers of calcification appear in the gland, and makes it look like a small cone in x-rays. because it is situated in the middle of the brain, it is used to detect tumors of the brain, which displace the pineal gland from its centre. with the exception of the kidneys, no other place in the body receives as much supply of blood as the pineal gland, and there are several ind


t would not long be unknown to gabriel. the company that yet waited without heard both howls and screams come from within and such fear took them that they had not strength to flee that even when came forth from the portal a dread form, crimson-dyed with blood, they were cut down like wheat, standing unresisting before the scythe. so did jesu escape the wrath of herod. the child, in egypt, abided seven years and then, when the tetrarch had but forgotten 333 all that misery his hand had wrought was jesu restored to the land of israel and returned to his mother's town which was called nazareth. there did he grow and become a man. even as he did grow to manhood again and again descended gabriel from heaven to instruct him in many arts and to inscribe upon his soul belief in a great destiny th


exactly when he was appointed to the headship of the ceremonial ray i do not know, but he took a keen interest in freemasonry as early as the third century a.d. 27. we find him at that period as albanus, a man of noble roman family, born at the town of verulam in england. as a young man he went to rome, joined the army there, and achieved considerable distinction in it. he served in rome for some seven years at any rate, perhaps longer than that. it was there that he was initiated into freemasonry, and also became a proficient in the mithraic mysteries, which were so closely associated with it. 28. after this time in rome he returned to his birth-place in england, and was appointed governor of the fortress there. he also held the position of gthe master of the works h, whatever that may ha

bol of the young soul. through much experience and effort life after life he must polish his nature and develop his powers. the three degrees in masonry represent three stages in that process. the business of the e.a. is to take himself in hand morally and conquer the physical body, so that its impulses will not stand in the way of his rapid progress or evolution. the e.a. of egypt used to remain seven years in the first degree, because he had to fit himself thoroughly for the illumination which could come only to one who had his emotions under control and sufficiently purified to reflect and serve the higher self. that being done, the smooth ashlar was to be perfected until it was ready to be used as a living stone in the temple of t.g.a.o.t.u, fit to form part of the heavenly man of the

xactly tools for a man to use. it will be noticed that all three are specially connected with the shaping of the stone. as the operative mason shapes the rough ashlar into the perfect ashlar by removing the excrescences and smoothing and measuring it, so must the e.a. in speculative masonry train himself perfectly in morality. in ancient egypt the apprentice remained in that condition usually for seven years, until he satisfied those in authority that he was fit to pass on to the second degree. in the present day the qualifications have become little more than the lapse of time and the answering of certain questions. 546. in early christianity there were three recognized stages through which everyone had to pass who wished to make progress- purification, illumination and perfection. st. pa

ation, so in the second degree the idea of illumination is put before us in the reminder that its special object is to develop the intellectual, artistic and psychic faculties. as is stated in our ritual, the candidate for this degree must first give proof of his proficiency in the first degree. i mentioned in an earlier chapter that in ancient days the e.a. remained at that stage for a period of seven years; and indeed in some cases the period was even longer, since the candidate was carefully watched in the conduct of his daily life by his superiors, and it was only when they were fully satisfied that he had fairly developed the necessary qualities within himself that he was permitted to pass on. in these days no time limit seems to be set, although in the co-masonic constitution it is u


of the mysteries, who sprang from the returning waters(*cheetham, the mysteries, pagan and christian, p. 53- this symbolism referring among other things to the quickening of the inner life in response to the power poured down from on high. the s n of the degree is often found in egyptian paintings, and is exactly the same as is in use among craftsmen to-day. as in the first degree, an average of seven years was also spent in the mysteries of serapis, at the end of which candidates who had passed a far more searching examination, and had satisfied the hierophants that they were ready for further teaching, were eligible for the third degree. 138. the mysteries of osiris 139. the third degree was called in egypt the mysteries of osiris; it corresponds to the degree of m.m. in our modern craf

m holding a meeting in any of the degrees of the orders of chivalry, according to the constitutions of the said orders(*a. q. c, xvi, 63) 644. in such wise the masonic tradition became fixed, and it remains the same in essentials to-day. 645. craft masonry in other countries 646. it is commonly held that masonry was introduced into france from england about 1732, though some think that it came in seven years earlier under jacobite auspices. in reality it antedates that era altogether, for masonic tradition of some sort had existed in france from time immemorial, and when king james ii took refuge at clermont abbey in 1688 he found a masonic centre there which he tried unsuccessfully to use for political purposes. whether the english rite which was brought in at the date above-mentioned lin


n. new york:macmillan, 1987. eliade,mircea. a history of religious ideas. vol. 1. chicago: university of chicago press, 1978. turner, alice k. the history of hell. new york: harcourt brace& co, 1993. the devil and daniel webster in this 1936 short story by stephen vincent benet, an impoverished farmer from new hampshire, devil s advocate 69 jabez stone, sells his soul to the devil in exchange for seven years of prosperity. however, when the time comes due for jabez to relinquish his soul, he becomes frightened and hires the famous lawyer daniel webster to get him out of the contract an interesting american twist on the faust legend. mr. scratch, the representative for the devil, agrees to litigate on the condition that he be allowed to choose every jury member, whom he recruits from the wo

st did not escape his infernal fate in most versions of this story. the story of faust became the basis for a series of literary productions, including plays by johann von goethe and christopher marlowe. in the short story the devil and daniel webster, an american version of the devil-pact narrative by stephen vincent benet, a poor new hampshire farmer, jabez stone, sells his soul in exchange for seven years of prosperity. near the end of the term, however, stone regrets his bargain and hires the famous attorney daniel webster to defend him. webster successfully pleads stone s case and wins his acquittal from an infernal jury. other literary treatments of this theme are more subtle. for example, in oscar wilde s the picture of dorian gray, a young man wills that his picture age rather than

ders are abusing and even murdering tens of thousands of people as part of organized satanic cults, and there is little or no corroborative evidence. the very reason many experts cite for believing these allegations (i.e, many victims, who never met each other, reporting the same events, is the primary reason i began to question at least some aspects of these allegations. i have devoted more than seven years part-time, and eleven years full-time, of my professional life to researching, training, and consulting in the area of the sexual victimization of children. the issues of child sexual abuse and exploitation are a big part of my professional life s work. i have no reason to deny their existence or nature. in fact i have done everything i can to make people more aware of the problem. som

rs for an individual who claimed to have been raised in a satanist household. this means that the average satanist became involved at age eighteen. the youthfulness of this average is not surprising, but the length of involvement is. even when the respondents who claimed to have been satanists all their lives are excluded, the average age only drops to twenty-five and the length of involvement to seven years. this means the average age at which someone becomes involved is still eighteen. most satanists are male. one hundred and one survey respondents were male, thirty-six were female, and two marked the item not applicable. the heavy predominance of males sets satanism apart from the active memberships of most other religious bodies, old or new. most satanists are single (see table 1. nine


ly and without corruption the child (as it were the word of that will) is generated; and again immediately taketh up his habitation among us to manifest in force and fire. this mass of the holy ghost is then the true formula of the magick of the on of horus, blessed by he in his name ra- hoor-khuit! and thou shalt bless also the name of our father merlin, frater superior of the o.t.o, for that by seven years of apprenticeship in his school did i discover his most excellent way of magick. be thou diligent, o my son, for in this wondrous art is no more toil, sorrow, and disappointment, as it was in the dead aeon of the slain gods. n liber aleph vel cxi 86 gh de formula tota (of the complete formula) ere then is the schedule for all the operations of magick. first, thou shalt discover thy tru

and use of the one and the other in the relative, even as thou makest them all-one, that is none, in the absolute. m the book of wisdom or folly 177 #t de herbo sanctissimo arabico (of the most holy grass of the arabs) ecall, o my son, the fable of the hebrews, which they brought from the city babylon, how nebuchadnezzar the great king, being afflicted in his spirit, did depart from among men for seven years. space, eating grass as doth an ox. now this ox is the letter aleph, and is that atu of thoth whose number is zero, and whose name is maat, truth, or maut, the vulture, he all- mother, being an image of our lady nuith, but also it is called the fool, who is parsifal .der reine thor. and so referreth to him thatwalketh in the way of the tao. also, he is harpocrates, the child horus, wal


nish the place, sprinkling it with water or with wine as is appropriate to the particular deity, and consecrating it with oil, and with such ritual as may seem him best. and let all be done with intensity and minuteness. 8. concerning the period of devotion, and the hours thereof. let a fixed period be set for the worship; and it is said that the least time is nine days by seven, and the greatest seven years by nine. and concerning the hours, let the ceremony be performed every day thrice, or at least once, and let the sleep of the philosophus be broken for some purpose of devotion at least once in every night. now to some it may seem best to appoint fixed hours for the ceremony, to others it may seem that the ceremony should be performed as the spirit moves them so to do: for this there i


ities toward his servant in respect of the haste wherewith this essay hath been composed! when i travelled with the venerable iehi aour in search of truth, we encountered a certain wise and holy man, shri parananda* children! said he, for two years must ye study with me before ye fully comprehend our law .venerable sir. answered frater i.a .the first verse of our law contains but seven words. for seven years did i study that verse by day and by night; and at the end of that time did i presume.may the dweller of eternity pardon me!.to write a monograph upon the first word of those seven words .venerable sir. quoth i .that first word of our law contains but six letters. for six years did i study that word by day and by night; and at the end of that time did i not dare to utter the first lett


it, combined each with the others, and formed by them jupiter in the universe, the seventh day in the year, and the mouth of man (male and female. 9. with the seven double letters he also designed seven earths, seven heavens, seven continents, seven seas, seven rivers, seven deserts, seven days, seven weeks (from passover to pentecost, and in the midst of them his holy palace. there is a cycle of seven years and the seventh is the release year, and after seven release years is the jubilee. for this reason god loves the number seven more than any other thing under the heavens. 10. in this manner god joined the seven double letters together. two stones build two houses, three stones build six houses, four stones build twenty-four houses, five stones build 120 houses, six stones build 720 hou

r.c, she immediately ascended into the air, at the same time blowing upon her trumpet a blast which shook the house. upon the seal of the letter was a curious cross and the words in hoc signo vinces. within, traced in letters of gold on an azure field, was an invitation to a royal wedding. c.r.c. was deeply moved by the invitation because it was the fulfillment of a prophecy which he had received seven years before, but so unworthy did he feel that he was paralyzed with fear. at length, after resorting to prayer, he sought sleep. in his dreams he found himself in a loathsome dungeon with a multitude of other men, all bound and fettered with great chains. the grievousness of their sufferings was increased as they stumbled over each other in the darkness. suddenly from above came the sound o


d never under any circumstances be administered orally as a philter; they can be highly poisonous and the effects extremely nasty. i have listed them accordingly. useful sachet powder ingredients lavender vervain orris root("love" or iris root) balm (melissa officinalis) rue (use for a clear head in love matters) hawthorn blossoms periwinkle blossoms (virica major and minor) yarrow (potency lasts seven years- good for marriages) dragon's blood reed (more traditional to the united states, brings back straying lovers) mandrake root (bryonia dioica. don't eat this. highly suitable for cernunnos magic) olive leaves (calming of strife) cowslip flowers satyrion root (any type of orchid. not advisable to eat. highly suitable for cernunnos magic) myrtle leaves or blossoms balm of gilead buds meado


of whose faculties is disordered or uncoordinated, is accounted insane, so a lodge would be imperfect and incapacitated for effective work if tis functional mechanism were incomplete. seven is universally the number of completeness. the time-periods of creation were seven. the spectrum of light consists of seven colours; the musical scale of seven days; our physiological changes run in cycles of seven years. man himself is a seven-fold organism in correspondence with all these and the normal years of his life are seven multiplied by ten. the "master" or chief officer, in man is the spiritual principle in him, which is the apex and the root of his being and to which all his subsidiary faculties should be subordinate and responsive. when the master's gavel knocks, those of the wardens at on


t so happened that he had a daughter, who was a fair young damsel by which name was stubbe beel. she was said to be very beautiful. stubbe beell was also victim of her 16 16 fathers' lustful desires, not even she was free from his perversion and desire. at one length the devil sent unto stubbe peeter a succubus, elemental who was in flesh a beautiful and surreal woman. this woman was with him for seven years, and once her purpose unto stubbe was served, she disappeared. this did not falter stubbe peeter, he continued his lycanthropic changes and began shedding blood each day. the following matter doth stand as a special note of the wickedness of this abominable sorcerer. he beheld a proper youth for a son, begotten as a young man. in this lad he took to much joy, commonly calling him his h


and thus destroy them and all life. the scandinavian skalds record in their sagas and poems: surtur (saturn) from the south wends with seething fire the falchion of the mighty one a sunlight flaming mountains dashed together giants headlong rush men rend the paths of hell and heaven is rent in twainsiberian accounts relate:in the beginning was the earth, but then a great fire arose and raged for seven years and theearth was burned up. everything became sea. all the tungus were consumed except a boyand a girl who rose up with an eagle in the sky the world falls dead40atlantis, alien visitation, and genetic manipulation the persians bundahis relate in their legends:and ninety days and nights the heavenly angels were contending in the world with the con-federate demons of the evil spirit and

ged for hiram to send him timber of cedar and fir fromlebanon. hiram's stone-squarers (1 kings 5:18) were men of gebal (modern jebail) north ofbeirut.both solomon and hiram were semites. solomon supplied hiram with large quantities of wheat andolive oil annually for food (1 kings 5:11, and he surrendered 20 cities of galilee to hiram (1kings 9:10-13. when solomon had finished building the temple (seven years) and his palace (13years, hiram came to galilee. hiram was greatly dissatisfied when he saw the cities, and he nick-named them cabul, a term of uncertain origin which joseph in his antiquities (8:5:3) says meansnot pleasing in the phoenician tongue.hiram and solomon built a navy and equipped it with sailors on the red sea. they made expeditionsfrom ezion-geber at the head of the gulf o


d this space described as a cave, a well, a trough, an enclosure, a tunnel, a funnel, a vacuum, a void, a sewer, a valley, and a cylinder. although people use different terminology here, it is clear that. they are all trying to express some one idea. let us look at two accounts in which the tunnel" figures prominently. this happened to me when i was a little boy of nine years old. that was twenty-seven years ago, but it was so striking that i have never forgotten it. one afternoon i became very sick, and they rushed me to the nearest hospital. when i arrived they decided they were going to have to put me to sleep, but why i don't know, because i was too young. back in those days they used ether. they gave it to me by putting a cloth over my nose, and when they did, i was told afterwards, m

d had a slight fever and had not felt well for about two weeks, but this night i rapidly became very ill and i felt much worse. i was lying in bed, and i remember trying to reach over to my wife and say that i was very sick, but i found it impossible to move. beyond that, i found myself in a completely black void, and my whole life kind of flashed in front of me. it started back when i was six or seven years old, and i remembered a good friend i had in grammar school. i went from grammar school to high school to college, then to dental school, and then right on into practicing dentistry. i knew i was dying, and i remember thinking that i wanted to provide for my family. i was distraught that i was dying and yet that there were certain things that i had done in my life that i regretted, and


f borsippa were represented by the seven stories, each of a different color, of the tower or truncated pyramid of bel at babylon. pharaoh saw in his dream, which joseph interpreted _seven_ ears of wheat on one stalk, full and good, and after them _seven_ ears, withered, thin, and blasted with the east wind; and the seven thin ears devoured the seven good ears; and joseph interpreted these to mean seven years of plenty succeeded by seven years of famine. connected with this ebn hesham relates that a flood of rain laid bare to view a sepulchre in yemen, in which lay a woman having on her neck _seven_ collars of _pearls, and on her hands and feet bracelets and ankle-rings and armlets, seven on each, with an inscription on a tablet showing that, after attempting in vain to purchase grain of jo


st the window. i had been sitting facing the window with my eyes closed when the entity came and stood in front of me, blocking out the sunlight shining in through the window. i had an interesting emotional reaction (interesting, that is, to me) to this event. i felt a strange sensation. something indefinite, haunting, something half-forgotten, a far away memory returning again. when i was six or seven years old, one bright sunny day, i was playing in the backyard of the family home when i happened to look up and saw a tall, gray colored entity standing over me. it made no sound and had no eyes, ears, nose, mouth, or anything like that it was just like a solid gray form. i screamed aloud and shouted for my parents, but the entity vanished before anyone else had time to see it. i would pref


nclusion that, just like those who followed the livre des metiers in paris, the then-catholic english masons required an oath on the bible, a point we shall revisit. another document, dated february 2, 1356 and known as the articles of london, is a complete, professional, masonic instructional composed in french. the eight rules it lists stipulate that the duration of the apprenticeship period is seven years and that it is the master's responsibility to see that apprentices are justly paid. it also states that infractions are liable to incur penalties involving fines and imprisonment.6 one final document of statutes that we will consider from this time is the ordinances of the norwich carpenters' guild (1375, which contains a variety of social and religious directives that all masons were

ent. mignot indignantly responded "art without science does not exist (ars sine scientia nihil est."4 of course, such vast knowledge could be the privilege of only the most gifted individuals. but even the least of masters had to possess a minimum of equally developed skill and culture. so there is nothing surprising in the fact that the time of apprenticeship for masons and carpenters was six to seven years. its duration eventually decreased as technical and social advancements brought about a greater divison of labor and a greater emphais was given to specialization. in an era when teaching in general and mathematics in particular were barely developed, the builders, more than any other craftsmen, possessed true secrets. teaching in part came in the form of a professional initiation that

fire destroyed 40,000 houses and 86 churches in london. given that there were only seven lodges at that time in london, nine tenths of whose members were accepted masons, it proved necessary to summon masons from all the counties of england to rebuild the city. these masons and architects put themselves under the authority of the company of the masons of london and the architect christopher wren. seven years earlier, under the direction of wren, construction on saint paul's had begun, with king charles ii laying the first stone. at that time, the count of arlington was the protector of the corporation, but operative masonry was nonetheless in full and obvious decline. in 1703, the lodge saint paul made a decision that reveals how freemasonry had gradually transformed "the privileges of mas

s often been said that the stuarts, despite the decline of their political fortunes, ceaselessly took advantage of the high grades of freemasonry to facilitate their undertakings. the jesuits are said to have been their most active allies at infiltrating these higher grades. at the same time, members of this religious order would have acted in their own interests, especially after 1762 during the seven years' war, at which time the society of jesus was dissolved in france and the order found its principal haven with the chief adversary of the king of france, frederic ii of prussia. later, in 1773, pope clement xiv decreed the complete suppression of the order. it was not restored until 1814 so that all its activity in between those two dates was more or less clandestine. while there is a t


vily. be sure to ask them what the difference between the i and ii is, ask them about the changes they see in their lives, ask them what fears they have have faced down, ask them what they would like to see in the temple, and then ask how they are going to help bring it about. have them design the ceremony. let's get rid of the tradition of the "surprise recognition" that was common in the temple seven years ago. cultural change although it is not necessary for an adept to own a computer, do mention the advantage in terms of access to informational resources. you should advise that an element of adepthood is attending at least one international conclave. the adept might consider that keeping a diary to work on improving oneself is a good aid for lifelong initiation. let's all emphasize the

at is how the priesthood improves the quality of the aeon- by working to enhance and define their own personal initiatory process, i.e. xeper and remanifest. for me the process continues to unfold in strange and mysterious ways, revealing few answers but showing me rather the true depth of the question. perhaps i shall try to explore the ever expanding boundaries of this question again in another seven years and have more to say. xeper and remanifeidthe path of initiation: the fivefold pattern of the witching way copyright 2005 by robin artisson from the witching way of the hollow hill most people have the understanding that to claim to belong to a traditional witch group, one must go through a period of learning, join a group, be vouched for, and be initiated. this is how many modern grou


was odysseus blinding of the cyclops polyphemus poseidon s son that angered the sea god who subsequently blew odysseus off course, wrecked his ships, and ultimately killed his entire crew. in his travels, odysseus indulged in two romantic interludes on the way the first with circe, an enchantress who had turned his crew into pigs, and the second with the sea nymph calypso, with whom he stayed for seven years before his longing for his home and wife moved the gods to pity. unbeknown to poseidon, athena (minerva) and the other gods helped odysseus build a raft and sail for home; but when poseidon discovered this he was enraged and wrecked the ship. odysseus was washed ashore where he was discovered by nausicaa, daughter of alcinous, king of the phaeacians, who at the cost of himself provokin

e man, to teach the ainu how to hunt and cook. when aioina returned to heaven, the other gods complained that he stunk of human beings, so he threw away his clothes. his discarded slippers turned into the first squirrels. the sacred mountain 121 long ago, an old man found a baby girl on the slopes of mount fuji and called her kaguya-hime. she grew up to be beautiful and married the emperor. after seven years, she told her husband that she was not a mortal, and must return to heaven. to comfort him, she gave him a mirror in which he would always be able to see her. vowing to go to heaven with her, he used the mirror to follow her to the top of mount fuji. but then he could go no further. his disappointed love set the mirror ablaze, and from that day smoke has always risen from the top of th


closed oil the hth of march, b i b g (why,we are not told; and that in consequence the archives were confided to the care of the father of marconis, who was appointed (by whom it is not stated) grand hierophant of the order. the falsity of these assertions is easily demonstrated. jacques etienne marconis was initiated into the rite of mizraim, at paris, c bst of april, b i d d, being then twenty-seven years of age. on the same day he received the first thirteen degrees of the rite, for this egyptian ladder was not very difficult to ascend.on the c hth of june of the same year, certain charges were preferred against him by several of the brethren, in consequence of which he was excluded from the rite. shortly afterwards left paris and went to lyons,where,under the name of negre, he founded

te in the u.s.a. to jacques-etienne marconis de volume j, c a a b b g h the spurious rites of memphis and misraim negre,who was grand hierophant, j h x, prior to his surrender of the rite to the grand orient of france. marconis visited new york city in b i f g, and on november jth of that year founded a supreme council and issued a warrant in which john mitchell, j f x, was named as president for seven years, and authorizing him to work up to and including the j a x.mitchell was the sublime dai of the supreme council, and associated with him were ten others, with grades of j e x and j f x. on march b, b i f h, a sovereign grand council general, j e x, was founded with david mclellan, a major in the h jth infantry, new york militia, as the head.marconis returned to france in b i f h.mclella


he 72-name corresponds to the yud and abba, the partzuf of chochmah. here we have an additional indication that the fact that abraham fathered isaac at the age of 100 was because only then did he achieve the level of divine chochmah necessary for this .translated from sefer halikutim 99 parashat chayei sarah the portion of the torah read this week begins: gthe life of sarah was one hundred twenty seven years [long, the years of the life of sarah. sarah died in kiryat arba, which is hebron, in the land of canaan. abraham came to eulogize sarah and weep for her. h1 the numerical value of the word for gwas h [i.e, the first word of] this verse [va-yih fyu, vav-yud-hei-yud-vav] is 37. the mystical significance of this is that since sarah personified the divine attribute of gevurah, all her lif

llows: one-hundred years [were an expression] of the keter of keter, since the higher an entity is the greater its numerical value. thus keter expresses the numerical idea of hundreds, inasmuch as all its ten aspects [sub-sefirot] are further subdivided into ten [sub-sub-sefirot. twenty-years [were an expression] of chochmah and binah of keter, since these only express the numerical idea of tens. seven years [were an expression] of the seven lower sefirot of keter [i.e, from chesed to malchut, these expression only the numerical idea of units. the relative intensity of the sefirot is thus divided into three levels, that of the super-intellect, the intellect, and the midot. this relative intensity is reflected in the fact that the first level is represented numerically by hundreds, the seco

euteronomy 1:47. 155 parashat vayeitzei [third installment] parashat vayeitzei describes the jacob fs marriage to leah and rachel:1 now laban had two daughters. the name of the older one was leah, and the name of the younger one was rachel. leah fs eyes were tender, while rachel had beautiful features and was of beautiful appearance. jacob loved rachel, and he said [to laban, gi will work for you seven years for rachel, your younger daughter. h c so jacob worked for rachel seven years, but in his eyes they seemed a mere few days because of his love for her. jacob then said to laban, ggive me my wife, for my time is up, and let me marry her. h so laban gathered together all the local people and made a feast. when it was evening, he took his daughter leah and brought her to [jacob, and he co

ing came, behold, it was leah, so [jacob] said to laban, gwhat is this you have done to me? was it not for rachel that i worked for you? why did you deceive me? h laban replied, gin our region it is not done, to give a younger daughter in marriage before the older. complete the bridal week of this one, then we will give you that one, too. in return for the work that you will do for me for another seven years. h jacob complied and completed the bridal week of the one, and then [laban] gave him his daughter rachel to be his wife. c [jacob] thus also married rachel, and he loved rachel even more than leah. he then worked for [laban] another seven years. g-d saw that leah was hated, and he opened her womb, while rachel remained barren. the [mystical] significance of jacob and his two wives, ra

per half of z feir anpin is called the gconcealed world, h for at this level the emotions are still concealed within the intellect, while the lower half of z feir anpin is called the grevealed world, h for only there do the emotions fully assert themselves. 1 genesis 29:16-31. the arizal on parashat vayeitzei 156 thus it is written in the zohar:2 gcome see, when jacob served [laban] for the first seven years, a voice went out and said, efrom the world to the world, f3 [meaning] the hidden, supernal world, the jubilee c. h before this, it is written, gcome see, the jubilee is everywhere hidden and is not revealed, while the sabbatical year is revealed. h according to the zohar, when jacob had finished serving laban for the first seven years, and laban tricked him into marrying leah, g-d sai

f, you must first rectify the higher world, which is personified by leah, and only then the lower one, which is personified by rachel. h the zohar also contrasts the jubilee year with the sabbatical year. both of these years are associated with the number seven: the sabbatical year is the seventh year of the agricultural cycle, while the jubilee year is the year after seven agricultural cycles of seven years each, the fiftieth year. thus, the jubilee year is a more encompassing gseventh h than is the sabbatical year, a higher perspective and order of consciousness. the fact that the jubilee is the fiftieth year associates it naturally with ima, for there are gfifty gates of understanding [binah. h4 based on this, the zohar identifies the jubilee year with the upper half of z feir anpin, wh

z feir anpin, where ima is no longer manifest. in this imagery, the jubilee is leah, the hidden world, and the sabbatical year is rachel, the revealed world. thus, there is a hidden world and a revealed world. now, leah extends opposite seven sefirot of z feir anpin: keter, chochmah, binah, da fat, chesed, gevurah, and the upper third of tiferet.i.e, until the chest. these [were manifest as] the seven years in which jacob worked for leah. they were hidden from him, for he did not think that he was working in order to marry leah, as is stated in the zohar. the partzuf of leah, being at the level of the upper half of z feir anpin, was hidden from jacob, because he had not yet reached that level in his own development. he therefore could not realize that his first seven years of work were ac

ing in order to marry leah, as is stated in the zohar. the partzuf of leah, being at the level of the upper half of z feir anpin, was hidden from jacob, because he had not yet reached that level in his own development. he therefore could not realize that his first seven years of work were actually gearning h him leah. this is because jacob had not yet reached this level during this time, so these seven years were thus hidden from him. this is why jacob hated leah.he had not yet reached her level. during the 20 years jacob spent at laban fs, he rectified the entire partzuf of z feir anpin. only then could he appreciate leah. but after he rectified the entire span of z feir anpin, he was called israel, as we have explained on that passage, for the name gisrael h [yisrael] is composed of the

ewish people left egypt, gmoses took the bones of joseph with him, for [joseph] had adjured the children of israel, saying: eg-d will deliver you, and you will bring up my bones from here with you. f h1 as you know, our sages tell us that when pharaoh told the egyptians, ggo to joseph and do whatever he tells you, h2 joseph required them to circumcise themselves.3 after storing up food during the seven years of plenty, the egyptians found that when the years of famine began, it had all rotted. they went to pharaoh, who advised them to go to joseph and ask him for food. joseph told them that he would distribute food to them only if they circumcised themselves. pharaoh advised the egyptians to comply with his demand, for ghe [evidently] decreed that the produce should rot; what happens if he

has a special affinity for gevurah since, as we have explained previously, malchut is constructed out of the aspects of gevurah of the other sefirot. the totality of the evil of the ox is falsehood. we now proceed to analyze the three derivatives of the ox. the horn corresponds to malchut, as [we see] in the blowing of the horn in the jubilee year. the jubilee comes at the end of seven periods of seven years, and malchut is the seventh of the midot. thus, the horn is common to both of them. also, malchut is expression and communication, and the horn is a musical instrument. the evil horn, however, is goring. perhaps this includes speech used as a weapon. the foot corresponds to hod, which corresponds to the thighs, the two supports [of the body. the two legs correspond to netzach and hod

om [nukva] entirely, returning it all the way to its source in z feir anpin itself. cain sought to make the female into a male, so to speak, forsaking its divine mission and destiny as the drive to concretize divine consciousness in the world and remaining in the abstract realm of z feir anpin, the emotions per se. this is the mystical analogue of flaxseed that depletes the power of the earth for seven years. the gpower of the earth h is this 52-name, which is the inner [divine] power of malchut [flaxseed] depletes the power of all the seven lower sefirot within her, alluded to here as seven years. this is the [mystical] meaning of the verse, gand cain brought from the fruits of the earth, h meaning[ gfrom the produce] that is termed ethe fruit of the earth f because it saps all the power

ays after pesach; these fifty days correspond to the fifty gates of understanding (binah. gfreedom h is thus the release of consciousness from its constricted state, wherein it lacks the fifty levels of divine understanding. it is for the same reason that the jubilee occurs after fifty years, corresponding to the fifty gates of understanding, in contrast to the sabbatical year, which occurs after seven years [the sabbatical year] corresponds [therefore] to the lower hei, which is the gdaughter h of the seven [sefirot of the emotions. malchut receives its light from the six sefirot above it. this is reflected in the fact that the sabbatical year, in which the lower worlds ascend to malchut of atzilut, occurs after six years, corresponding to the input of the six higher sefirot into malchut


t benign and well-intentioned of all kinds and ultimately with professor of mine once commented frontier for psychological research roles) was power! participation parental and sibling projections play. the student's only safeguard is not easily come by! regardie felt through was for the individual work. his adamant insistence upon while driving back to his home tentative drizzling rain, regardie seven years to recover from his had offered him rest and asylum of glastonbury in england. there his life further. fortune was fascinated called freudian "analysis" and even then called) a "lay" analyst. this the training, educational, or licensure united states sometime after world a mentor who more often than not fortune was a significant influence him toward a different kind of had been experie


an. this was the beginning of her punishment, but it did not end there. the man of learning pronounced solemnly the following sentence upon her: gi take back your understanding and your beauty. h a year after she was no longer recognized by those who had known her; she was disfigured by obesity and reflected in her countenance the hideousness of her new affections. three years later she was ugly; seven years later she was deranged. this happened in our own time, and we were acquainted with both persons. the magus condemns after the manner of the skilful physician, and for this reason there is no appeal from his sentence when it has been once pronounced against a guilty person. there are no ceremonies and no invocations; he does but abstain from eating at the same table, or if forced to do


roceed, but the main interest in the sight among his contemporaries was one that seems only too modern: it was investigated as a possible source of espionage. in lord tarbett's letter to the distinguished scientist robert boyle, which is quoted and commented on by kirk (pages 39-45) we find one of a number of such scientificmilitary investigations. in a letter from lord reay written in 1699 (some seven years after kirk's death) to samuel pepys, the subject is mentioned. lord reay had a copy of the http//www.dreampower.com/kirk_wbw/pg_1.htm (2 of 8 [10/9/2001 12:33:52 am] robert kirk- walker between worlds(pages 1-9) secret commonwealth, one of a small number of handwritten copies which had been circulated in london, initially to people whom kirk had met during one of his visits as translat

rworld entities introduction 6 to this general connection we can add one of the classic examples of seership and contact with the fairy realm, that of thomas of earlston (erceldoune, thomas the rhymer. this historical thirteenth-century poet was transported to a mysterious underground realm by a beautiful woman upon a white horse: she revealed herself to be the queen of elfland: he served her for seven years, and upon his return to the human world, was gifted with the power of prophecy and poetry, sometimes described as the tongue that cannot lie. many of thomas' prophetic verses remain today, as does the long romance poem of his underworld experience, and a ballad in scottish-english, preserved in lowland folk tradition until the late nineteenth century (see appendix 4) it is on this leve

ere you once a mortal knight or mortal hall did see' appendix 3: the ballad of tam lin 128 http//www.dreampower.com/kirk_wbw/pg_126.htm (2 of 13 [10/9/2001 12:36:58 am] robert kirk- walker between worlds 'i was once a mortal knight i was hunting here one day, i did fall from off my horse, the fairy queen stole me away 'and pleasant is the fairy land but a strange tale i'll tell, for at the end of seven years they pay a fine to hell 'at the end of seven years they pay a fine to hell, and as i am of mortal flesh i fear it is myself 'tomorrow night is halloween, and the fairy folk do ride; those that would their true love win at miles cross they must hide 'first you let pass the black horse then you let pass the brown, but run up to the milk white steed and pull the rider down 'first they'll

their cycle of operations also. she is stealing tam lin from the fairies- operating the magic known as 'the path of the thief. 1o. the nature of fairyland and the fine to hell tam lin's description of fairyland is heavily colored by those of the celtic paradise. in many versions of the ballad, the pleasures of the land are described, and one wonders why the hero might wish to leave 'at the end of seven years/ they pay a fine to hell' tam lin is aware that his time in fairyland is limited- and the implications of this are far beyond the nursery level or guiltridden perversion of truth offered by a superficially christian interpretation of the sequence. it has been customary to rationalize the ballad by suggesting that the fairy folk stole tam lin to keep him as a sacrifice to the devil in o

fifty silver bells and nine. true thomas he took off his hat, and bowed him low down to his knee 'all hail thou mighty queen of heaven! for your peer on earth i ne'er did see 'oh no, oh no, true thomas' she says, that name does not belong to me; i am but the queen of fair elfland, that has come for to visit thee 'but ye maun go wi' me now thomas, true thomas ye maun go wi me, for ye maun serve me seven years thro weel or wae as may change to be' she turned about her milk white steed, and took true thomas up behind, and aye whene'er the bridle rang, the steed flew swifter than the wind. for forty days and forty nights, he wade thro red blude to the knee, and he saw neither sun nor moon, but heard the roaring of the sea. o they rade on and further on, until they came to a garden tree 'light

res 'and see ye not that bonny bonny road, which winds about the ferny brae? o that is the road to fair elfland, where you and i this night maun gae 'but thomas you must hold your tongue, whatever you may hear or see, for if one word you should chance to speak, you will never get back to your ain countrie' he has gotten a coat of the green green cloth, likewise shoes of the velvet sheen, and till seven years were past and gone, true thomas ne'er on earth was seen. http//www.dreampower.com/kirk_wbw/pg_138.htm (5 of 11 [10/9/2001 12:37:14 am] robert kirk- walker between worlds appendix 4: thomas rhymer 143 thomas the rhymer whereas many of the magical ballads consist of action, or action combined with visionary sequences, the traditional variants of thomas the rhymer are constructed from a s

of the story, they embrace beneath the tree. the seer has aroused the inner power, and it carries him away. that this power is explicitly linked with sexual arousal is no mere coincidence, but an applied use of the inner life energies for specific http//www.dreampower.com/kirk_wbw/pg_138.htm (8 of 11 [10/9/2001 12:37:14 am] robert kirk- walker between worlds ends. thomas is bound to the queen for seven years (a period that appears in the ballads frequently in connection with vows, and applies to the old custom of 'trial' marriages derived from pre-christian cultural patterns based upon inner or magical laws. we find this pattern repeated in the ballad of lord bateman, which represents a similar pattern of operation. thomas mounts upon the milk white steed, and they ride off together 'and a


ake people feel that any positive attitude or gesture is certainly wrong, whatever may be right. they forget that the opposite may, within the limit of the universe of discourse, amount to nothing "they fall into flabbiness "i avoid this by saying `yes, i hate so-and-so like hell; i want to exterminate the very memory of the bastard from the earth, after i have personally superintended having him seven years a-killing winding up by hanging, disemboweling, and quartering him. but of course i'm not necessarily right about this in any sense; it is merely that i happened to be born the kind of man who feels like that "of course, in no case does the golden mean advise hesitating, trimming, hedging, compromising; the very object of ensuring an exact balance in your weapon is that its blow may be

rs are abusing and even murdering tens of thousands of people as part of organized satanic cults, and there is little or no corroborative evidence. the very reason many "experts" cite for believing these allegations (i.e. many victims, who never met each other, reporting the same events, is the primary reason i began to question at least some aspects of these allegations. i have devoted more than seven years part-time, and eleven years full-time, of my professional life to researching, training, and consulting in the area of the sexual victimization of children. the issues of child sexual abuse and exploitation are a big part of my professional life's work. i have no reason to deny their existence or nature. in fact i have done everything i can to make people more aware of the problem some

terested in this question as well. in the tale of the two brothers, which te velde identifies as probably the only setian text to have survived from khem, ancestry figures very strongly. when bata (set) knows that his enemies are coming to kill him, he hides his spiritual ancestry- his heq in the form of a seed- in the top of a pine tree. after his death, his brother anpu searches for the heq for seven years, and then by placing it in water (nourishing it, bata grows back from the seed and begins his revenge against his enemies. so the concept of remanifestation was tied with the notion of spiritual heritage for the setians of the xix and xx dynasties, and may have special meaning for the children of set today. both discovering and creating spiritual heritage are operant aspects of the eig


karate kicks and wing chun forearm smashes in flattering imitation of mishal's uncompromising ways. more recently, however, he had noted the growth of a saddening hostility between the sisters. one evening at his attic window mishal was pointing out some of the street's characters- there, a sikh ancient shocked by a racial attack into complete silence; he had not spoken, it was said, for nigh on seven years, before which he had been one of the city's few "black" justices of the peace. now, however, he pronounced no sentences, and was accompanied everywhere by a crotchety wife who treated him with dismissive exasperation _o, ignore him, he never says a dicky bird- and over there, a perfectly ordinary-looking "accountant type (mishal's term) on his way home with briefcase and box of sweetme

! anyone in the vicinity of a dying man was utterly at his mercy. punches delivered from a deathbed left bruises that never faded. his stepmother emerged from the dying man's marbled mansion to greet chamcha without a hint of rancour "salahuddin. good you came. it will lift his spirit, and now it is his spirit that he must fight with, because his body is more or less kaput" she was perhaps six or seven years younger than saladin's mother would have been, but out of the same birdlike mould. his large, expansive father had been remarkably consistent in these matters at least "how long does he have" saladin asked. nasreen was as undeceived as her telegram had suggested "it could be any day" the myeloma was present throughout changez's "long bones- the cancer had brought its own vocabulary to


bers of sufi orders, a mystical muslim sect. he became known as a wise man of the mountains and wrote one of his first books, four valleys, during this time. when baha u lla h returned to baghdad he discovered that twenty-five people had already claimed to be the messenger from god that the bab had predicted and that subh-i azal had had several of his opponents killed. baha u lla h spent the next seven years in baghdad and his fame began to spread. he continued writing about his spiritual discoveries. some of the most important of these texts were the kitab-i-iqan, or the book of certitude (freedom from doubt, and kalimat-i-maknunih, or the hidden words. with kitab-i-iqan completed in 1862, baha u lla h finished the bab s bayan, which had been left incomplete, with only eleven of its propo

en records. the life of zarathushtra most of what is known about zarathushtra s life is found in zoroastrian scripture, histories written by ancient greeks, and oral tradition. he was probably born and lived in northwestern persia. throughout his childhood he was unnaturally wise. by age fifteen he had decided to devote himself to religion. traditional accounts say that when zarathusthra was just seven years old, he was the target of an assassination plot at the hands of iranians who recognized that he was the prophet of a new religion that would threaten their established way of life. at age twenty he left his parents house and lived for seven years in a cave, where he meditated. when he returned, zarathushtra was prepared world religions: almanac 445 zoroastrianism to preach a new religi

discovered the whereabouts of baha u lla h and wrote his half-brother, asking him to come back to baghdad. when baha u lla h returned to the city, he discovered that twenty-five people had already claimed to be the messenger of god that the bab spoke of. he also learned that subh-i azal had had several of his opponents killed. baha u lla h s became even more well-known in baghdad during the next seven years, and he continued writing texts of his teachings and spiritual discoveries. a couple of the most important of these were the kitab-i- iqan, or the book of certitude, and the hidden words. in 1862 baha u lla h completed the bab s bayan, a book of laws for the babis, which had been world religions: biographies 45 baha u lla h left unfinished with only eleven of its proposed nineteen chap

not even worship at the same temples. the buddha, born a prince, was from the highest of the four castes. he did not, however, distinguish between castes as he spread his teachings and considered all people to be equally able to understand the dharma and achieve nirvana. this was very appealing to people, and the buddha gained an increasing number of followers everywhere he went. one day, five or seven years after he had left, the buddha returned to the palace of his youth. he made converts of his family. his aunt, maha-pajapati gautama, wanted to join him on his travels. the buddha, however, would not let women join him. he told her that women could follow the dharma just as easily from home. he believed that it would be too difficult for men and women to focus on their spiritual pursuits

so was given some training in history and literature. he also studied english, and from an early age he demonstrated a love of machines of all sorts. during world war ii (1939 45; a war in which great britain, france, the united states, and their allies defeated world religions: biographies 93 dalai lama germany, italy, and japan) the austrian mountaineer heinrich harrer, who later wrote the book seven years in tibet, escaped a british prison camp and became friends with the young dalai lama, introducing him to events in the rest of the world. such events quickly began affecting tibet. although it had long been considered a protectorate (a region under the protection and partial control of another) of china, tibet was invaded by the newly established chinese communists in 1950. on november

ris l isle/corbis. dipa ma 116 world religions: biographies parenthood nani encountered great difficulty when she tried to have children. because a woman in her circumstances was expected to be a mother, this was a source of shame to her. in time, she did become pregnant, but the child died in infancy. a second child also died while still very young. finally, after she had been married for twenty-seven years, nani gave birth to a daughter who survived. the daughter s name was dipa, so nani took the name dipa ma, which means mother of dipa. dipa means light in the bengali language, so dipa ma can also be translated as mother of light. dipa ma and her husband also adopted dipa ma s younger brother bijoy. soon after her daughter s birth, dipa ma s health began to decline. she suffered from se

a law was passed requiring that indians be fingerprinted and registered with the government. gandhi called a mass meeting in protest and put into practice his new theory of nonviolent protest, or satyagraha( devotion to truth, or the use of ahimsa for political protest, for the first time. he was arrested and imprisoned for two months, but the indian population continued his protest. for the next seven years they ceased to work, refused to register, and burned their registration cards. thousands were jailed, beaten, and even killed. public and international reaction to such harsh treatment finally forced the government to compromise with gandhi. prior to the protest, gandhi had been working to create a new life for himself and his family. he had bought a farm in natal and lived a simple li

teach until he became a priest. he moved on to salamanca, spain, where again he was thrown into prison for teaching. he did not try to defend himself when he was arrested and never complained. in fact, on one occasion, all the other prisoners broke out of prison, but ignatius stayed behind. in 1528 ignatius moved on to paris, france, and began to study for the priesthood. he remained in paris for seven years. in addition to taking classes, he tried to teach other students his spiritual exercises. his roommates, francis xavier and peter faber, became close friends of his and his first converts. he began teaching these two his system of prayer and soon gathered six close followers around him. these young men all gave away their possessions as ignatius had and begged for their food and lodgin

white. world religions: biographies 401 zarathushtra according to legend, zarathushtra was an unnaturally wise, thoughtful, and serious child, although one tale claims that he laughed at the time of his birth. he spent an extended period living in the wilderness, and by age fifteen he had decided to devote himself to contemplation and religious beliefs. traditional accounts hold that when he was seven years old he was the target of an assassination (murder) plot. the plot was supposedly formed by some persians who believed him to be the prophet of a new faith that would threaten already established religious beliefs. at about age twenty zarathushtra left his parents house and lived for seven years in a cave, where he practiced meditation, or focused thinking aimed at attaining greater spi

muse of epic poetry (one of nine goddesses who inspire artistic creation) to guide him in telling the story of a man who has survived hardship and experienced the twists and turns of fate. that man is odysseus, who has been away from his wife and his kingdom for many years. odysseus fought at troy for ten years before he began his long journey home. at the start of the odyssey, odysseus has spent seven years on the island of ogygia. there, odysseus, the only greek who has not yet returned home from the war, is being held by calypso, a nymph who has cast a spell over him because she wants odysseus as her husband. odysseus had angered the sea god poseidon (the brother of zeus, the king of the gods) by blinding polyphemus the cyclops, poseidon s son. poseidon was responsible for making odysse


replied to him, master of all worlds: the serpent enticed me to sin before you [god] took the three of them, and decreed upon them a sentence of nine curses and death. he then cast the wicked samael and his group from their holy place in heaven. he cut of the feet of the serpent and cursed it more than all the other animals and beasts of the field. he also decreed that it must shed its skin every seven years. samael was punished and made the guardian angel over the wicked esau. in the future, when god uproots the kingdom of edom, he will lower him first. it is thus written (isaiah 24:21, god will punish the host of heights of high. this statement, death and punishment all came because she added to the commandment of the blessed holy one. regarding this it is said, whoever increase diminish


ns, from whose power he must break loose. odysseus has to accomplish the passage between scylla and charybdis the novice vacillates between spirit and sense, not yet able to realize the full value of the spiritual, though the sense-world has lost its former meaning. a shipwreck ends the lives of all odysseus companions; he alone escapes, being befriended by the nymph calypso who cares for him for seven years. eventually, at the behest of zeus, she permits him to return to his homeland. here the mystai attain to a level where all their fellow aspirants fall short, and only one, odysseus, is found worthy. the one who is worthy enjoys for a time seven years in accordance with the number-symbolism of the mysteries the tranquility of a gradual initiation-process. before reaching home, however


. it never again inflicted pain upon her and actually addressed her in terms of endearment. during the rest of the winter and on into the spring months, the manifestations decreased steadily. then, one night after the evening meal, a large smoke ball seemed to roll down from the chimney of the fireplace out into the room. as it burst, a voice told the family: i m going now, and i will be gone for seven years. true to its word, the witch returned to the homestead in 1828. betsy had entered into a successful marriage with another man; john jr. had married and now farmed land of his own. only mrs. bell, joel, and richard remained on the home place. the disturbances primarily consisted of the witch s most elementary pranks rappings, scratchings, pulling the covers off the bed and the family ag

l in the missing time. 2. disturbing dreams. the abductee will dream about flying saucers, about being pursued and captured, and being examined by doctors in white coats. 3. daytime flashbacks of ufo experiences. while they are doing tasks in their normal daytime activities, abductees will flash back to some kind of ufo image or ufo entity. 4. strange compulsions. sprinkle told of one man who for seven years felt compelled to dig a well at a particular spot. under hypnosis he revealed that a ufo being had told him they would contact him if he dug a well. 5. a sudden interest in ufos. the abductee may suddenly give evidence of a compulsion to read about ufos, ancient history, or pyramids and crystals, without knowing why. in 1976 carl higdon, a 41-year-old wyoming oil-field worker, claimed

at u.s. air force headquarters in washington, d.c. dr. donald h. menzel, director of the harvard observatory at cambridge, massachusetts, a leading authority on the solar chromosphere, formulated (with dr. winfield w. salisbury) the initial calculations that led to the first radio contact with the moon in 1946. james v. forrestal served first as undersecretary, then secretary of the u.s. navy for seven years. in september 1947 he became secretary of defense, responsible for coordinating the activities of all u.s. armed forces. sidney w. souers, a rear admiral, who became deputy chief of naval intelligence 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 invaders from outer space 297 before organizing the central intelligence office in january 1946


n u s u a l a n d u n e x p l a i n e d 182 objects of mystery and power group of young women performing the maypole dance (corbis corporation) louis lucas, invented plate glass that, backed with the proper alloy, formed a mirror that for the first time gave both sexes a true reflection of their appearance. one of the most common of modern superstitions is that to break a mirror invites death, or seven years of bad luck. this old folk belief originated with the romans about the first century c.e. they believed that the health of a person changed every seven years, and as the mirror reflected the health or the appearance of the person, to break a mirror would be to shatter one fs health for a period of seven years. among highly superstitious people the breaking of the mirror came to be look

mitchell-hedges crystal skull was found and how far back it dates. jo ann and carl parks became owners of the famous texas crystal skull, whom they affectionately call max, in 1980 when a tibetan healer bestowed the artifact on them in payment of a debt. admittedly unaware at first of the significance of this object, carl and jo ann, residents of houston, placed the skull in a closet for the next seven years. not until they came into contact with f. r. gnick h nocerino of pinole, california, one of the world fs foremost authorities of crystal skulls and director of the society of crystal skulls, did they learn what an important artifact it was. nocerino had been searching for that skull since the 1940s. he knew of its existence, but its actual location had sent him on a quest that had led

ve funding for the expedition. however, when adams left office in 1829, his successor, andrew jackson (1767.1845, stifled a bill funding the proposed expedition. symmes died in 1829, but his cause was continued by jeremiah reynolds, an ohio newspaper editor. after the failure to get government funding for the expedition in 1829, reynolds joined a crew sailing to the south seas to hunts seals, but seven years later in 1836, he helped renew efforts for funding of a southern hemisphere expedition. reynolds spoke before congress, emphasizing the national glory that would accompany scientific discoveries and expanded foreign relations, but he became so impatient with the methodical planning and a series of delays that he was fired from the crew. what became known as the wilkes expedition, named


l of surrey in the reign ofhenry viii, and after that period it was a favourite accusation against all political enemies that they were inleague with "the foul fiend" who appeared to them in human form horned like a bull or a stag. thus johnknox was said to have held converse with the devil in the cathedral churchyard at st. andrews.[21] there isstill extant a record that cromwell made a pact for seven years with the devil on the night before the battle ofworcester, and he not only won an overwhelming victory but died that very day seven years later in themiddle of the worst thunderstorm within human memory; which was proof positive of the truth of the story inthe minds of the royalists.[22] on the other hand the royalists in scotland were believed to have soldthemselves to the evil one. t

rked at thesame time in the right armpit.various methods of making a pact with the devil were in vogue in france, belgium and wales until a recentperiod. in belgium[51] the would-be candidate goes to a cross-road at night carrying a black hen. the devilin the form of a man will come and bargain for the hen, then will buy it by giving the seller what he desires.the pact is made for the duration of seven years. in the department of entre-sambre-et-meuse,[52] theritual is slightly different "come to the wood and you will see a man coming to you. this is the chief. hewill ask if you will engage in his society. if you refuse he will tell you to return whence you came. if youaccept, the term of the engagement is for seven years, and you will get a plaquette a day. the welsh methodcarries on the

claim her, body and soul.tradition says that he came in person to "fetch" her, and there are many gruesome stories of his coming at theappointed hour. a usual feature of the story is that marks of burning were found afterwards on the dead bodyof the witch or that nothing was left of her but a heap of ashes. in many instances where the exact length ofthe lease of life is mentioned, the term is for seven years or multiples of seven. this coincides with the factthat in the case of the royal gods in england there seems to have been a seven-year cycle.the sacrifice of the god was liable to be confused with a sacrifice to the god by those who were not fullyacquainted with the cult. the recorders claimed that all child-murders, of which the witches were accused,were sacrifices to the devil. child

hapter v. religious and magical ceremonies50to-morrow, of hell the foul351 fiend among these folks shall choose his fee. thou art a fair man and a hende[*1] i trow full well he would choose thee[*1 hende= comely.]and in the ballad of young tamlane[17] the hero is a fairy knight who loves a human lady and asks her tosave him:then would i never tire, janet, in elvish land to dwell; but aye at every seven years they pay the teind[*1] to hell, and i am sae fat and fu' o' flesh i fear 'twill be myself.in view of the fact that ceremonial cannibalism was practised, young tamlane's physical condition has asinister significance.in a cumberland tale[18] it is said that "every seven years the elves and fairies pay kane[*2] or make anoffering of one of their children to the grand enemy of salvation, a

h the same unbiassed mind as though the religion under investigationbelonged to ancient egypt or to modern savages. that the sacrifice was repeatedly consummated within thehistoric period of our own country and of france depends upon evidence which would be accepted if it wereoffered in respect of an oriental or african religion.there are indications that in england the sacrifice took place every seven years, in normandy, scandinaviaand france every nine years. in the seven-year cycle king edmund was stabbed at pucklechurch in may,946; in november, 1016, edmund ironside was done to death, according to some authorities by a vote of thewitan, and like rufus the mode of death was by an arrow; in august, 1100, rufus fell in the new forest. inall these instances the month is noticeable as being


on- the wand of circe- the bath of medea- magic overcome by its own weapons- the great arcanum of the jesuits and the secret of their power. the bible tells us that king nebuchadnezzar, at the highest point of his power and his pride, was suddenly changed into a beast. he fled into savage places, began to eat grass, let his beard and hair grow, as well as his nails, and remained in this state for seven years. in our "dogme et rituel de la haute magie" we have said what we think of the mysteries of lycanthropy, or the metamorphosis of men into werewolves. everyone knows the fable of circe and understands its allegory. 270 the fatal ascendant of one person on another is the true wand of circe. one knows that almost all human physiognomies bear a resemblance to one animal or another, that is


d in explanation without actual demonstration. but it is such a simple matter in which to attain proficiency that no difficulty should be experienced. the metaphysical theory involved here is that by means of vibration, the actual formation of the body-mind system may be changed and renewed.6 that is to say, the proponents of the system urge for a consideration of the fact that within a period of seven years the body has undergone a complete biological change and, during that time, has renewed its entire cell structure. it has ejected old and deceased organisms, and by means of the metabolic process, has built itself a new cell organization. the vibratory technique, therefore, hastens the expulsion of dead tissue and unwanted molecules and particles so that new ones being absorbed into the


most contactees have active or latent psychic abilities before contact. people who see ghosts or religious apparitions have the same patterns as the ufo contactees. and, in fact, the apparitions described in religious "miracles" usually share the same physical characteristics as our ufo entities; that is, long fingers, dusky complexions, pointed features. the flying saucer lore of the past twenty-seven years has been built on three main components (1) the sighting reports, usually poorly investigated by amateurs and believers, or based entirely on fragmented and often inaccurate newspaper stories (2) the testimony of the contactees (3) messages received through spirit mediums and esp. in recent years a new element has been added by the few scientists pulled into the controversy. this is th


ften in caves or in the deserts, learning several tongues as a traveller might learn them, to bargain with the tradespeople and learn of their news and customs. but my bargaining was with the powers that reside in each of these countries. and soon, i cam to understand many things which before i had no knowledge, except perhaps in dreams. the friends of my youth deserted me, and i them. when i was seven years gone from my family, i learned that they had all died of their own hand, for reasons no one was able to tell me; their flocks had been slain as the victims of some strange epidemic. i wandered as a beggar, being fed from town to town as the local people saw fit, often being stoned instead and threatened with imprisonment. on occasion, i was able to convince some learned man that i was


riflamme began to make flattering references to both the ordo templi orientis and to kellner himself. these references were frequently accompanied by file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c3.html (2 of 3 [12/28/2001 2:01:29 pm] the secret rituals of the o.t.o. mysterious hints regarding a great secret allegedly in the possession of the o.t.o. in 1912, seven years after kellner s death and the succession of reuss to the chieftainship of the o.t.o. the jubilee edition of the oriflamme gave some indication of the nature of this secret: our order possesses the key which opens up all masonic and hermetic secrets, namely, the teaching of sexual magic, and this teaching explains, without exception, all the secrets of freemasonry and all systems of rel

motion as if to stab the throat with the thumb. the grip is given by seizing the thumb of the brother in your fingers, and pressing it nine times. you then elevate your own thumb. this grip demands a word. this word is adonai, which means the lord. as in the minerval degree, it is an universal name or title of the most high (knocks) send the candidate on his travels with the sun (three periods of seven years) s (gives grip) what is this? file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c2.html (10 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o (e. for candidate who repeats throughout. c. must be taught this dialogue thoroughly during these travels) e (for c) the grip or token of a man and a brother. s: what does it demand? e (for c) a word

recorded) when he desists, s. says: s: this, then, is the measure of your courage, will, and power to keep silence. now let me show you (s. adjusts boulometer, and screws it to the end) s: my brother, if you had had knowledge, you would have known how to adjust this screw so that it was out of gear. s: send the candidate on his travels with the sun (w. and e. conduct him, deosil, seven circles of seven years (the orator reads the prayers of the elementals, from levi) s: i now proceed to instruct you in the secrets of this degree. advance to me as at your lustration (done) you will now take a second step as before, but with the other foot; it is in this position that the secrets of the degree are communicated. they consist of a sign, a grip, and a word. the sign is twofold. the first part i


, and begat [a son] in his own likeness, after his image; and called his name seth: 5:4 and the days of adam after he had begotten seth were eight hundred years: and he begat sons and daughters: 5:5 and all the days that adam lived were nine hundred and thirty years: and he died. 5:6 and seth lived an hundred and five years, and begat enos: 5:7 and seth lived after he begat enos eight hundred and seven years, and begat sons and daughters: 5:8 and all the days of seth were nine hundred and twelve years: and he died. 5:9 and enos lived ninety years, and begat cainan: 5:10 and enos lived after he begat cainan eight hundred and fifteen years, and begat sons and daughters: 5:11 and all the days of enos were nine hundred and five years: and he died. 5:12 and cainan lived seventy years, and begat

dred sixty and two years: and he died. 5:21 and enoch lived sixty and five years, and begat methuselah: 5:22 and enoch walked with god after he begat methuselah three hundred years, and begat sons and daughters: 5:23 and all the days of enoch were three hundred sixty and five years: 5:24 and enoch walked with god: and he [was] not; for god took him. 5:25 and methuselah lived an hundred eighty and seven years, and begat lamech: 5:26 and methuselah lived after he begat lamech seven hundred eighty and two years, and begat sons and daughters: 5:27 and all the days of methuselah were nine hundred sixty and nine years: and he died. 5:28 and lamech lived an hundred eighty and two years, and begat a son: 5:29 and he called his name noah, saying, this [same] shall comfort us concerning our work and

d lamech lived an hundred eighty and two years, and begat a son: 5:29 and he called his name noah, saying, this [same] shall comfort us concerning our work and toil of our hands, because of the ground which the lord hath cursed. 5:30 and lamech lived after he begat noah five hundred ninety and five years, and begat sons and daughters: 5:31 and all the days of lamech were seven hundred seventy and seven years: and he died. 5:32 and noah was five hundred years old: and noah begat shem, ham, and japheth. 6:1 and it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6:2 that the sons of god saw the daughters of men that they [were] fair; and they took them wives of all which they chose. 6:3 and the lord said, my spirit shall not always strive

nd begat peleg: 11:17 and eber lived after he begat peleg four hundred and thirty years, and begat sons and daughters. 11:18 and peleg lived thirty years, and begat reu: 11:19 and peleg lived after he begat reu two hundred and nine years, and begat genesis page 6 sons and daughters. 11:20 and reu lived two and thirty years, and begat serug: 11:21 and reu lived after he begat serug two hundred and seven years, and begat sons and daughters. 11:22 and serug lived thirty years, and begat nahor: 11:23 and serug lived after he begat nahor two hundred years, and begat sons and daughters. 11:24 and nahor lived nine and twenty years, and begat terah: 11:25 and nahor lived after he begat terah an hundred and nineteen years, and begat sons and daughters. 11:26 and terah lived seventy years, and begat

ions: the firstborn of ishmael, nebajoth; and kedar, and adbeel, and mibsam, 25:14 and mishma, and dumah, and massa, 25:15 hadar, and tema, jetur, naphish, and kedemah: 25:16 these [are] the sons of ishmael, and these [are] their names, by their towns, and by their castles; twelve princes according to their nations. 25:17 and these [are] the years of the life of ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people. 25:18 and they dwelt from havilah unto shur, that [is] before egypt, as thou goest toward assyria [and] he died in the presence of all his brethren. 25:19 and these [are] the generations of isaac, abraham s son: abraham begat isaac: 25:20 and isaac was forty years old when he took rebekah to wife, the daughter of bet

a month. 29:15 and laban said unto jacob, because thou [art] my brother, shouldest thou therefore serve me for nought? tell me, what [shall] thy wages [be] 29:16 and laban had two daughters: the name of the elder [was] leah, and the name of the younger [was] rachel. 29:17 leah [was] tender eyed; but rachel was beautiful and well favoured. 29:18 and jacob loved rachel; and said, i will serve thee seven years for rachel thy younger daughter. 29:19 and laban said [it is] better that i give her to thee, than that i should give her to another man: abide with me. 29:20 and jacob served seven years for rachel; and they seemed unto him [but] a few days, for the love he had to her. 29:21 and jacob said unto laban, give [me] my wife, for my days are fulfilled, that i may go in unto her. 29:22 and l

ood: 41:23 and, behold, seven ears, withered, thin [and] blasted with the east wind, sprung up after them: 41:24 and the thin ears devoured the seven good ears: and i told [this] unto the magicians; but [there was] none that could declare [it] to me. 41:25 and joseph said unto pharaoh, the dream of pharaoh [is] one: god hath shewed pharaoh what he [is] about to do. 41:26 the seven good kine [are] seven years; and the seven good ears [are] seven years: the dream [is] one. 41:27 and the seven thin and ill favoured kine that came up after them [are] seven years; and the seven empty ears blasted with the east wind shall be seven years of famine. 41:28 this [is] the thing which i have spoken unto pharaoh: what god [is] about to do he sheweth unto pharaoh. 41:29 behold, there come seven years of

he seven thin and ill favoured kine that came up after them [are] seven years; and the seven empty ears blasted with the east wind shall be seven years of famine. 41:28 this [is] the thing which i have spoken unto pharaoh: what god [is] about to do he sheweth unto pharaoh. 41:29 behold, there come seven years of great plenty throughout all the land of egypt: 41:30 and there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of egypt; and the famine shall consume the land; 41:31 and the plenty shall not be known in the land by reason of that famine following; for it [shall be] very grievous. 41:32 and for that the dream was doubled unto pharaoh twice [it is] because the thing [is] established by god, and god will shortly bring it to pass. 41:33 n

and set him over the land of egypt. 41:34 let pharaoh do [this] and let him appoint officers over the land, and take up the fifth part of the land of egypt in the seven plenteous years. 41:35 and let them gather all the food of those good years that come, and lay up corn under the hand of pharaoh, and let them keep food in the cities. 41:36 and that food shall be for store to the land against the seven years of famine, which shall be in the land of egypt; that the land perish not through the famine. 41:37 and the thing was good in the eyes of pharaoh, and in the eyes of all his servants. 41:38 and pharaoh said unto his servants, can we find [such a one] as this [is] genesis page 24 a man in whom the spirit of god is? 41:39 and pharaoh said unto joseph, forasmuch as god hath shewed thee all

asenath the daughter of poti- pherah priest of on. and joseph went out over [all] the land of egypt. 41:46 and joseph [was] thirty years old when he stood before pharaoh king of egypt. and joseph went out from the presence of pharaoh, and went throughout all the land of egypt. 41:47 and in the seven plenteous years the earth brought forth by handfuls. 41:48 and he gathered up all the food of the seven years, which were in the land of egypt, and laid up the food in the cities: the food of the field, which [was] round about every city, laid he up in the same. 41:49 and joseph gathered corn as the sand of the sea, very much, until he left numbering; for [it was] without number. 41:50 and unto joseph were born two sons before the years of famine came, which asenath the daughter of poti- phera

seph were born two sons before the years of famine came, which asenath the daughter of poti- pherah priest of on bare unto him. 41:51 and joseph called the name of the firstborn manasseh: for god [said he] hath made me forget all my toil, and all my father s house. 41:52 and the name of the second called he ephraim: for god hath caused me to be fruitful in the land of my affliction. 41:53 and the seven years of plenteousness, that was in the land of egypt, were ended. 41:54 and the seven years of dearth began to come, according as joseph had said: and the dearth was in all lands; but in all the land of egypt there was bread. 41:55 and when all the land of egypt was famished, the people cried to pharaoh for bread: and pharaoh said unto all the egyptians, go unto joseph; what he saith to you

ver the land of egypt unto this day [that] pharaoh should have the fifth [part] except the land of the priests only [which] became not pharaoh s. 47:27 and israel dwelt in the land of egypt, in the country of goshen; and they had possessions therein, and grew, and multiplied exceedingly. 47:28 and jacob lived in the land of egypt seventeen years: so the whole age of jacob was an hundred forty and seven years. 47:29 and the time drew nigh that israel must die: and he called his son joseph, and said unto him, if now i have found grace in thy sight, put, i pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, i pray thee, in egypt: 47:30 but i will lie with my fathers, and thou shalt carry me out of egypt, and bury me in their buryingplace. and he said, i will do

pallu, hezron, and carmi: these [be] the families of reuben. 6:15 and the sons of simeon; jemuel, and jamin, and ohad, and jachin, and zohar, and shaul the son of a canaanitish woman: these [are] the families of simeon. 6:16 and these [are] the names of the sons of levi according to their generations; gershon, and kohath, and merari: and the years of the life of levi [were] an hundred thirty and seven years. 6:17 the sons of gershon; libni, and shimi, according to their families. 6:18 and the sons of kohath; amram, and izhar, and hebron, and uzziel: and the years of the life of kohath [were] an hundred thirty and three years. 6:19 and the sons of merari; mahali and mushi: these [are] the families of levi according to their generations. 6:20 and amram took him jochebed his father s sister

th; amram, and izhar, and hebron, and uzziel: and the years of the life of kohath [were] an hundred thirty and three years. 6:19 and the sons of merari; mahali and mushi: these [are] the families of levi according to their generations. 6:20 and amram took him jochebed his father s sister to wife; and she bare him aaron and moses: and the years of the life of amram [were] an hundred and thirty and seven years. 6:21 and the sons of izhar; korah, and nepheg, and exodus page 34 zichri. 6:22 and the sons of uzziel; mishael, and elzaphan, and zithri. 6:23 and aaron took him elisheba, daughter of amminadab, sister of naashon, to wife; and she bare him nadab, and abihu, eleazar, and ithamar. 6:24 and the sons of korah; assir, and elkanah, and abiasaph: these [are] the families of the korhites. 6:2

r] it is a year of rest unto the land. 25:6 and the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, 25:7 and for thy cattle, and for the beast that [are] in thy land, shall all the increase thereof be meat. 25:8 and thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. 25:9 then shalt thou cause the trumpet of the jubile to sound on the tenth [day] of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. 25:10 and ye shall hallow the fiftieth year, and proclaim liberty throughout [all] the land unto all the inhabitants

r there be wood therein, or not. and be ye of good courage, and bring of the fruit of the land. now the time [was] the time of the firstripe grapes. 13:21 so they went up, and searched the land from the wilderness of zin unto rehob, as men come to hamath. 13:22 and they ascended by the south, and came unto hebron; where ahiman, sheshai, and talmai, the children of anak [were (now hebron was built seven years before zoan in egypt) 13:23 and they came unto the brook of eshcol, and cut down from thence a branch with one cluster of grapes, and they bare it between two upon a staff; and [they brought] of the pomegranates, and of the figs. 13:24 the place was called the brook eshcol, because of the cluster of grapes which the children of israel cut down from thence. 13:25 and they returned from

all the tithe of thine increase the same year, and shalt lay [it] up within thy gates: 14:29 and the levite (because he hath no part nor inheritance with thee) and the stranger, and the fatherless, and the widow, which [are] within thy gates, shall come, and shall eat and be satisfied; that the lord thy god may bless thee in all the work of thine hand which thou doest. 15:1 at the end of [every] seven years thou shalt make a release. 15:2 and this [is] the manner of the release: every creditor that lendeth [ought] unto his neighbour shall release [it] he shall not exact [it] of his neighbour, or of his brother; because it is called the lord s release. 15:3 of a foreigner thou mayest exact [it again] but [that] which is thine with thy brother thine hand shall release; 15:4 save when there

em to inherit it. 31:8 and the lord, he [it is] that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed. 31:9 and moses wrote this law, and delivered it unto the priests the sons of levi, which bare the ark of the covenant of the lord, and unto all the elders of israel. 31:10 and moses commanded them, saying, at the end of [every] seven years, in the solemnity of the year of release, in the feast of tabernacles, 31:11 when all israel is come to appear before the lord thy god in the place which he shall choose, thou shalt read this law before all israel in their hearing. 31:12 gather the people together, men, and women, and children, and thy stranger that [is] within thy gates, that they may hear, and that they may learn, an

colours of needlework, of divers colours of needlework on both sides [meet] for the necks of [them that take] the spoil? 5:31 so let all thine enemies perish, o lord: but [let] them that love him [be] as the sun when he goeth forth in his might. and the land had rest forty years. 6:1 and the children of israel did evil in the sight of the lord: and the lord delivered them into the hand of midian seven years. 6:2 and the hand of midian prevailed against israel [and] because of the midianites the children of israel made them the dens which [are] in the mountains, and caves, and strong holds. 6:3 and [so] it was, when israel had sown, that the midianites came up, and the amalekites, and the children of the east, even they came up against them; 6:4 and they encamped against them, and destroye

i have seen an angel of the lord face to face. 6:23 and the lord said unto him, peace [be] unto thee; fear not: thou shalt not die. 6:24 then gideon built an altar there unto the lord, and called it jehovah-shalom: unto this day it is yet in ophrah of the abi-ezrites. 6:25 and it came to pass the same night, that the lord said unto him, take thy father s young bullock, even the second bullock of seven years old, and throw down the altar of baal that thy father hath, and cut down the grove that [is] by it: 6:26 and build an altar unto the lord thy god upon the top of this rock, in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down. 6:27 then gideon took ten men of his servants, and did as the lord had said unto h

and there fell at that time of the ephraimites forty and two thousand. 12:7 and jephthah judged israel six years. then died jephthah the gileadite, and was buried in [one of] the cities of gilead. 12:8 and after him ibzan of bethlehem judged israel. 12:9 and he had thirty sons, and thirty daughters [whom] he sent abroad, and took in thirty daughters from abroad for his sons. and he judged israel seven years. 12:10 then died ibzan, and was buried at bethlehem. 12:11 and after him elon, a zebulonite, judged israel; and he judged israel ten years. 12:12 and elon the zebulonite died, and was buried in aijalon in the country of zebulun. 12:13 and after him abdon the son of hillel, a pirathonite, judged israel. 12:14 and he had forty sons and thirty nephews, that rode on threescore and ten ass


he middle ages, described in the ecclesiastical penitentials, with its appropriate amount of penitence. one of these penitential canons of the eighth century speaks of a woman who, by herself or with the help of another woman, commits uncleanness, for which she was to do penance for three years, one on bread and water; and if this uncleanness was committed with a nun, the penance was increased to seven years, two only on bread and water.4 1 dulaure relates that one day a villager's wife entering this church, and finding only a burly canon in it, asked him earnestly, where is the pillar which makes women fruitful? i, said the canon, i am the pillar. 2 sponsa qu dam rustica qu iam in finu divi futini virginitatis su pr textam eposuerat. faceti facetiarum, p. 277. theses inaugurales de virgin


n for monks and nuns to chastise their bodies, or to have others inflict chastisement upon them, and also to engage in prolonged trials of endurance and deprivation. the most famous example is that of the christian fanatics known as stylites, or pillar saints, who lived on the tops of stone pillars, exposed to the elements both day and night. simeon the stylite of syria (died ad 460) spent thirty-seven years of his life on various pillars, the final one sixty-six feet in height. it has been speculated that those monks and nuns receiving punishment derived sexual pleasure from it, and this is no doubt true, given how closely chastisements of the flesh used by the religious parallel the sexual play of submissives and masochists. however, sexual pleasure was not the primary goal, but rather f

the other, where the beasts went that they used to ride on."22 a schoolteacher who claimed that the devil had carried him there described it as an island. in 1730, long after the accused witches of mora had been executed, a thirteen-yearold norwegian girl named siri j rgensdattecrl aimed that when she was seven, her grandmother had taken her to visit the blocula "siri told them that when she was seven years old, her grandmother took her to a pigsty, where she smeared a sow with some ointment she took from a horn, whereupon they both mounted and after a short ride through the 21. james i, bk. 11, chap. 4, pp. 39-40. 22. robbins, 349-50. chapter two: witches' flying ointment 25 air arrived at a place that her grandmother called blaak llen."t h e sow was left outside the building. they enter

s kind, though given more publicity than had previously been the case. uncanny rappings were heard by the family of john d. fox, who had just moved into a house in hydesville that had been vacated by the previous tenant due to strange noises in the middle of the night. efforts made to find a natural cause of the sounds were met with failure. 64 soul flight the youngest daughter, kate fox, who was seven years old at the time, discovered that the raps would respond to her in kind when she snapped her fingers or clapped her hands. her mother began to ask for responses to questions, such as the ages of her children, as a way of testing the unseen maker of the sounds, and then asked if the source of the noises was a spirit. the answer was yes. by causing the spirit to respond with two raps for


ering it in so low a voice that it was drowned out amid the chants and other sounds of ritual. with the seizing of the temple, the public use of the name in religious ceremonies ceased altogether, but it continued to be preserved in the schools of the rabbis, who according to one tradition (qiddushin 71a) communicated the true pronunciation of the name to their disciples "mouth to ear" once every seven years. it was the most serious blasphemy for a layman to speak the name. philo says the penalty was death. it shocked and enraged the rabbis that for some time after its use was forbidden, the sect of the samaritans continued to employ the name in their judicial oaths. a jew reading aloud the scriptures who encountered the letters ihvh was directed to speak the name "adonai" which means lord

her) when his first perception was his own image in the water which he immediately named as yhwh. perhaps it was an exclamation of pure shock which produced the initial explosion of the universe (i.e.u. be that as it may, the initial creative cry of "good god" or its equivalent brought being into existence out of nothing. in the old qabalistic tradition, the divine name was only passed on once in seven years from master to disciple "mouth to ear" at the temple the high priest alone was empowered to "speak the name once a year when he entered the otherwise silent holy of holies which no other mortal might penetrate. doubtless it was fully realized that the tetragram used on such occasions was only a human substitute for the "lost word" which if once recovered would restore mankind to godsta


s of texts and translations. e. a. wallis budge. british museum, november 17,1911. contents chapter i. the legend of the creation ii. the legend of the destruction of mankind iii. the legend of ra and the snake-bite iv. the legend of horus of edfu and the winged disk v. the legend of the origin of horus vi. a legend of khensu nefer-hetep and the princess of bekhten vii. the legend of khnemu and a seven years' famine viii. the legend of the death and resurrection of horus ix. the legend of isis and osiris according to classical writers list of plates and illustrations on or following page: the history of creation i. horus holding the hippopotamus-fiend with chain and spear ii. horus spearing the hippopotamus-fiend iii. horus spearing the hippopotamus-fiend iv. horus and isis capturing the h

egypt and the priests took their statue to the temple of khensu nefer-hetep, and handed over to that god all the gifts which the prince of bekhten had given them, keeping back nothing for their own god. after this khensu pa-ari-sekher returned to his temple in peace, in the thirty-third year of the reign of rameses ii, having been absent from it about eight years. vii. a legend of khnemu and of a seven years' famine. the text of this most interesting legend is found in hieroglyphics on one side of a large rounded block of granite some eight or nine feet high, which stands on the south-east portion of sahal, a little island lying in the first cataract, two or three miles to the south of elephantine island and the modern town of aswan. the inscription is not cut into the rock in the ordinary

year he sent prints from mr. maudslay's negatives to dr. brugsch, who in the course of 1891 published a transcript of the text with a german translation and notes in a work entitled die biblischen sieben jahre der hungersnoth, leipzig, 8vo. the legend contained in this remarkable text describes a terrible famine which took place in the reign of tcheser, a king of the iiird dynasty, and lasted for seven years. insufficient nile-floods were, of course, the physical cause of the famine, but the legend shows that the "low niles" were brought about by the neglect of the egyptians in respect of the worship of the god of the first cataract, the great god khnemu. when, according to the legend, king tcheser had been made to believe that the famine took place because men had ceased to worship khnemu

famine took place in egypt between the reign of tcheser and the period when the inscription was made, and when we consider this fact the choice by the editor of the legend of a famine which took place under the iiird dynasty to illustrate the power of khnemu seems inexplicable. of the famines which must have taken place in the dynastic period the inscriptions tell us nothing, but the story of the seven years' famine mentioned in the book of genesis shows that there is nothing improbable in a famine lasting so long in egypt. arab historians also mention several famines which lasted for seven years. that which took place in the years 1066-1072 nearly ruined the whole country. a cake of bread was sold for 15 dinanir (the dinar= 10s, a horse was sold for 20, a dog for 5, a cat for 3, and an eg

the reign of king tcheser, when matar, the erpa prince and ha, was the governor of the temple properties of the south and north, and was also the director of the khenti men at elephantine (aswan, a royal despatch was delivered to him, in which the king said "i am in misery on my throne. my heart is very sore because of the calamity which hath happened, for the nile hath not come forth[fn#47] for seven years. there is no grain, there are no vegetables, there is no food, and every man is robbing his neighbour. men wish to walk, but they are unable to move; the young man drags along his limbs, the hearts of the aged are crushed with despair, their legs fail them, they sink to the ground, and they clutch their bodies with their hands in pain. the councillors are dumb, and nothing but wind com

khensu [called "pa-ari-sekher-em-uast" arrived in his temple in peace, on the nineteenth day of the second month[fn#165] of the season pert, in the thirty-third year of the [reign of the] king of the south and north, user-maat-en-ra-setep-en-ra, the giver of life, like ra, for ever [fn#165] the month mekhir of the copts; the season pert is the egyptian spring. a legend of the god khnemu and of a seven years' famine. in the eighteenth year of the horus, neter-khat, of the king of the south and north, neter-khat, of the lord of the shrines of uatchit and nekhebit, neter-khat, of the golden horus tcheser,[fn#166] when matar was ha prince, and erpa, and governor of the temple-cities in the land of the south, and director of the khenti[fn#167] folk in abtu,[fn#168] there was brought unto him t

168] there was brought unto him the following royal despatch "this is to inform thee that misery hath laid hold upon me [as i sit] upon the great throne by reason of those who dwell in the great house.[fn#169] my heart is grievously afflicted by reason of the exceedingly great evil [which hath happened] because hapi (i.e, the nile) hath not come forth[fn#170] in my time to the [proper] height for seven years. grain is very scarce, vegetables are lacking altogether, every kind of thing which men eat for their food hath ceased, and every man [now] plundereth "his neighbour. men wish to walk, but are unable to move, the child waileth, the young man draggeth his limbs along, and the hearts of the aged folk are crushed with despair; their legs give way under them, and they sink down to the grou


immediately. paul of tarsus stated "we speak wisdom among them that are perfect (corinthians i, 26. therefore, only those who achieve the third step are perfect. only among them can divine wisdom be spoken of. in the ancient egypt of the pharaohs, among the occult masons, the three steps of the path were: 1. apprentice 2. companion 3. master candidates remained in the degree of apprenticeship for seven years, and sometimes longer. only when the hierophants were completely sure of the purity and sanctity of those candidates were they then able to pass them to the second stage. la gnosis primitiva ense a tres etapas por las cuales tiene que pasar todo aquel que trabaja en la fragua encendida de vulcano, stas son: purificaci n, iluminaci n y perfecci n. resulta que los curiosos que ingresan a

atos permanec an en el grado de aprendices, siete a os y a n m s, s lo cuando ya los hierofantes estaban completamente seguros de la purificaci n y santidad del candidato, pod a entonces ste pasar a la segunda etapa. 141 the first faculty that the candidate develops is the one related with the degree of listener, the faculty of clairaudience (occult hearing. indeed, illumination begins only after seven years of apprenticeship. however, students believe that spiritual faculties are going to be immediately developed and when they realize that this subject matter is serious, they flee. this is the sad reality; this is why in life it is very rare to find someone who is prepared for adepthood. the crown of life the intimus is not the crown of life. the crown of life has three profundities and t


ll to dare the assay into the silent depths of the unknown? about the author soror a. l. lives and writes in her niche in the woods with her cat and herb garden. she belongs to a working hermetic lodge on the west coast and welcomes correspondence on magical squares. about the illustrator after studying buddhism for five years, lloyd nygaard turned to the esoteric traditions of the west and spent seven years in a fourth way school practicing the inner disciplines of spiritual evolution. he has studied the writings of paul foster case for the past eleven years with other students from a variety of traditions that have the golden dawn as their common source. he works as a design engineer in the aerospace industry, and is currently writing a thesis on transfinite numbers, the mathematics of i


n his left foot in the well his right knee was already wedged fast. he backed out and withdrew a little, and then began to describe the sea. a distance of a thousand li cannot indicate its greatness; a depth of a thousand fathoms cannot express how deep it is. in the time of yu there were floods for nine years out of ten, and yet its waters never rose. in the time of t ang there were droughts for seven years out of eight, and yet its shores never receded. never to alter or shift, whether for an instant or an eternity; never to advance or recede, whether the quantity of water flowing in is great or small; this is the great delight of the eastern sea! when the frog in the caved-in well heard this, he was completely at a loss. the caged sea-bird once a sea bird alighted in the suburbs of the


life. the moon passes through stages of 7 days in increase, full, decrease, and renewal. naaman was ordered by elisha (an adept) to take seven dips in jordan, to cleanse himself from leprosy. 77. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the golden candlestick of seven branches was a notable emblematic ornament of the tabernacle of moses, exodus xxv. 31. note the seven years for repentance; 7 churches of asia (or assiah, 7 angels with trumpets, 7 candlesticks of the holy places, 7 seals, 7 trumpets, 7 kings, 7 thousands slain, 7 vials of wrath to be poured out, pace the apocalypse. 7 members make a freemasons lodge perfect, although 5 may hold one. francis barrett, in his magus, catalogs 7 birds, fishes, animals, metals, stones and members of the body. it

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