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SHADE,SHADES

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

he title of the book. ought not" deutsche mythologie" to be translated german, rather than teutonic mythology? i am bound to admit that the author aimed at building up a deutsch mythology, as distinct from the scandinavian, and that he expressly disclaims the intention of giving a complete account of the latter, because its fulness would have thrown the more meagre remains of the deutsch into the shade. at the same time he necessarily draws so much upon the richer remains of the norse mythology, that it forms quite a substantive portion of his book, though not exhaustive as regards the norse system itself. but what does grimm mean by deutsch? to translate it by german would be at least as misleading in the other direction. it would not amongst us be generally understood to include what he

hat of a mild, simple, spiritual doctrine over sensuous, cruel, barbarizing paganism. in exchange for peace of spirit and the promise of heaven, a man gave liis earthly joys and the memory of his ancestors. many followed the inner prompting of their spirit, others the example of the crowd, and not a few the pressure of irresistible force. although expiring heathenism is studiously thrown into the shade by the narrators, there breaks out at times a touching lament over the loss of the ancient gods, or an excusable protest against innovations imposed from without (see suppl. the missionaries did not disdain to work upon the senses of the heathen by anything that could impart a higher dignity to the christian cultus as compared with the pagan: l^y white rol)es for subjects of baptism, by curt

na, ventos imbresque, serena et frugcs guhernat. here then the worship of thor coincides with that of wuotan, to whom likewise the reapers paid homage (pp. 154 7, as on the other hand thor as well as osinn guides the events of war, and receives his share of the spoils (p. 133. to the norse mind indeed, thor's victories and his battles wdth the giants have thrown his peaceful office quite into the shade. nevertheless to wuotan's mightiest son, whose mother is earth herself, and who is also named perkunos, we must, if only for his lineage sake, allow a direct relation to agriculture^ he clears up the atmosphere, he sends fertilizing nandten baclie in liefland wohhanda. dorpt. 1644, pp. 362-4. even in his time the language of the prayer was hard to understand; it is given, corrected, in peter

document drawn up between 774 and 788 (mb. vol. 28, pars 2, p. 21, no. 2.3, and afterwards many later ones of the same district: it is the present village of pfalsau. its composition with anc quite fits in with the supposition of an old heathen worship. the gods were w'orsliipped not only on mountains, but on' eas' inclosed by brooks and rivers, where fertile meadows yielded pasture, and forests shade. such was the castum nemus of nerthus in an msitza oceani. such fosetesland .with its willows and well-springs, of which more presently. baldrshagi (balderi pascuum, mentioned in the frisj? iofssaga, was an enclosed sanctuary (grisastasr, which none might damage. i find also that convents, for which time-hallowed venerable sites were preferred, were often situated in* eas; and of one nunnery

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

e earth spirits and so is good for environmental matters and conservation, especially as an impetus for practical conservation projects. brown is good for grounding rituals. brown candles are best used on saturday. grey grey is ruled by saturn and by mercury, some say, when he becomes invisible in the sky. grey is used primarily for neutralising or erasing negative energies or feelings. it is the shade of compromise and adaptability, of lowering one's profile in times of danger, and offers protection against both physical and psychic attack. it is a colour for keeping secrets and for smoothing down potential conflict and keeping one's counsel when to do otherwise would be unwise. grey candles are best used on wednesday when mercury cannot be seen and on saturday. black another colour of sa

ied by soldiers in many cultures to overcome fears, to prevent wounds or stop bleeding. it is good for deflecting cruelty, spite and malice and for situations in which the fears are real and the opposition great. travellers may carry this stone to protect against accidents or attack. carnelian though most usually a translucent, vibrant red or orange, carnelians can also be yellow or brown. in any shade, carnelians have traditionally been regarded as the stones of courage and self-confidence of leaders, and those who wish or need to be leaders should wear one around the neck or in a ring. they are powerful against all forms of malevolence and danger, repelling envy in others. most of all, carnelians protect us against ourselves and our own weaknesses. coral coral is an organic gem, usually

ALEISTER CROWLEY ACROSS THE GULF

ey laid me. but when they left me they refrained from the usual enchauntment against the evil spirit of the crocodile; and so for three days i lay without protection. only at certain hours did my mother descend to feed me; and she too was silent, being dressed as a princess only, without the sacred badges of her office. also in the sixth month they exposed me to the sun in the desert where was no shade or clothing; and in the seventh month they laid me in a bed with a sorceress, that fed on the blood of young children, and, having been in prison for a long time, was bitterly an-hungered; and in the eighth month they gave me the aspic of nile, and the royal uraeus serpent, and the deadly snake of page 3 gulf.txt the south country, for playmates; but i passed scatheless through all these tri

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

more serious blunders incidental to their unfortunate positions. iv necromancy is of sufficient importance to demand a section to itself. it is justifiable in some exceptional cases. suppose the magician fail to obtain access to living teachers, or should he need some 197 especial piece of knowledge which he has reason to believe died with some teacher of the past, it may be useful to evoke the "shade" of such a one, or read the "akasic record" of his mind<magician belong to adepts sworn to suffer reincarnation at short intervals, and the best elements of such minds are bound up in the "unconscious self" of the adept, not left to wander idly about the astral plane. it will thus be more profitable to try to get into touch with the "dead teacher" i

ward him, short indeed is the time before experience instils the certain conviction that his works and his ways are infinitely apt to one's needs> if this be done it must be done properly very much on the lines of the evocation of apollonius of tyana, which eliphas levi performed< the utmost care must be taken to prevent personation of the "shade. it is of course easy, but can rarely be advisable, to evoke the shade of a suicide, or of one violently slain or suddenly dead. of what use is such an operation, save to gratify curiosity or vanity? one must add a word on spiritism, which is a sort of indiscriminate necromancy- one might prefer the word necrophilia- by amateurs. they make themselves perfectly passive, and, so far from emplo

hantasms. unless one's aura be a welter of muddled symbols beyond recognition, the more autohypnotic the vision is, the more smoothly it satisfies the seer's standards. there is nothing to puzzle him or oppose him; so he spins out his story with careless contempt of criticism. he can always prove himself right; the qabalah can always be stretched; and red being so nearly orange, which is really a shade of yellow, and yellow a component of green which merges into blue, what harm if a fiend in vermilion appears instead of an angel in azure? the true, the final test, of the truth of one's visions is their value. the most glorious experience on the astral plane, let it dazzle and thrill as it may, is not necessarily in accordance with 254 the true will of the seer; if not, though it be never s

ALEISTER CROWLEY THE LOST CONTINENT

of malachite, but alive, growing as a coral does, softer than any earthly moss and more elastic to the tread. on every darker leaf might glow dew-drops of self-strung diamond formed from the carbon dioxide of the air by the action of the 'seed of light. another grotto would be a monochrome of blue, various copper salts being 'planted' everywhere, and growing in incrustations and festoons of every shade of blue from the faintest tinge of coerulean azure and green and grey, in whose abyss would be seen shapes of anemonies, perhaps of such hues as iron oxide, silver chromate, and cupramonium cyanurate. all this floor would in all respects resemble water but for its greater solidity, and floating on it would be giant lilies, great green leaves of emerald with cups of pearl not less than twelve

ALEISTER CROWLEY THE SWORD OF SONG

must apologise (perhaps) for the new note of frivolity in my work: due doubtless to the frivolity of my subject: these poems being written when i was an advaitist and could not see why everything being an illusion there should be any particular object in doing or thinking anything. how i have found the answer will be evident from my essay on the subject* i must indeed apologise to the illustrious shade of robert browning for my audacious parody in title, style, and matter of his christmas eve and easter day. the more i read it the eventual anticlimax of that wonderful poem irritated me only the more. but there is hardly any poet living or dead who so commands alike my personal affection and moral admiration. my desire to find the truth will be my pardon with him, whose sole life was spent

as germans term it we stop him short; he readjusts his glasses, turns to his folio twill eclipse all precedent, reveal god s nature, every dent a blessed dent! 265 the donkey: written by an ass, for asses. so, with permission, let us be orthodox to our finger-ends; what the bulk hold, high church or friends, or hard-shall baptists and we ll see. 270 i will not now invite attack by proving white a shade of black, or christ (as some47 have lately tried) an epileptic mania, citing some case, where a dose 275 of bromide duly given in time drags a distemper so morose at last to visions less sublime; soft breezes stir the lyre aeolian, no more the equinoctial gales; 280 the patient reefs his mental sails; his panic din that shocked the tmolian48 admits a softer run of scales seems no more god, b

than my health averred? the brainish fancies of a man hovering on delerium s brink: shall these be classed his utmost span? 666 all that he can or ought to think? no! the strong man and self-reliant is the true spiritual giant. i blame no weaklings, but decline 670 to take their maunderings for mine. you see i do not base my thesis on your book s being torn to pieces by knowledge: nor invoke the shade of my own boyhood s agony. 675 soul, shudder not! advance the blade of fearless fact and probe the scar! you know my first-class memory? well, in my life two years there are twelve years back not so very far! 680 two years whereof no memory stays. one ageless anguish filled my days so that no item, like a star sole in the supreme night, above stands up for hope, or joy, or love. 685 nay, not

ALEISTER CROWLEY EQ I 1

ars, and i would leap towards thee in the madness of my joy; but thou comest not. i am alone, and tremble in the darkness like the bleached bones of a giant in the depths of a windy tomb. there is a land in which no tree groweth, and where the warbling of the birds is as a forgotten dream. there is a land of dust and desolation, where no river floweth, and where no cloud riseth from the plains to shade men's eyes from the sand and the scorching sun. many are they who stray therein, for all live upon the threshold of misery who inhabit the house of joy. there wealth taketh wing as a captive bird set free, and fame departeth as a breath from fainting lips; love playeth the wanton, and the innocence of youth is but as a cloak to cover the naked hideousness of vice; health is not known, and jo

ALEISTER CROWLEY EQUINOX EQ I 2 2

es and clover; for a water bitter and dead a foam of fire flowing over. from the lamb and his prison fare and the owl's blind stupor, arise! be ye wise, and strong, and fair, and the nectar afloat in your eyes! arise, o ambrosial moon by the strong immemorial spell, by the subtle veridical rune that is mighty in heaven and hell! 213 drip thy mystical dews on the tongues of the tender fauns in the shade of initiate yews remote from the desert dawns! satyrs and fauns, i call. bring your beauty to man! i am the mate for ye all' i am the passionate pan. come, o come to the dance leaping with wonderful whips, life on the stroke of a glance, death in the stroke of the lips! i am hidden beyond, shed in a secret sinew smitten through by the fond folly of wisdom in you! come, while the moon (the mo

ALEISTER CROWLEY EQUINOX EQ I 2 3

but the surroundings had changed. over me was a huge canopy of magnificent trees in full bloom of youth. nature had certainly not been helped in the forming of that beautiful corner of the world; nevertheless a japanese gardener, master of his art, could not have done better. two gaps at the foot of the coffin were apparently waiting for posts to be planted. wild flowers of all colours, some of a shade quite unknown to me, perfumed the air. it was no more the sunny afternoon, but a morning splendid and enchanting. the dew covered the prairie, and it seemed as if the grass were weeping lukewarm tears. at intervals a gentle breeze came, softly caressing the head of each blade of grass, refreshing them with its breath. then father sol moved also with sympathy, showed himself a while before he

ALEISTER CROWLEY EQUINOX EQ I 2

embled 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 epistle, psalm against proverb; and the summer being hot, and the shade of the monastery gardens pleasant, a young monk wearied of the discussion, and rising presumptuously among those reverend men, impudently proposed that they should examine the mouth of a horse and settle the question. now, there was no precedent for so bold a method, and we are not to be surprised that those holy men arose right wrathfully and fell upon the youth and beat him sore. having fu

atmadarshana is destroyed; it is only an illusion that goes. yet there is indeed nothing in its place- and the only way to express the matter is to spell that nothing with a capital n. if the rationalist reader has had the quite super-stylite patience to read to this point, he will surely now at last throw down the book with an ethically justifiable curse. yet i beg him to believe that there is a shade of difference between me and a paradox-monger. i am not playing with words- lord knows how i wish i could! i find that they play with me- i am honestly and soberly trying to set down that which i know, that which i know better than i know anything else in the world, that which so transcends and excels all other experience that i am all on fire to proclaim it. yet i fail utterly. i have given

came striding up the steepness of the rue st. vincent, his pipe gripped hard in his jaw; for the hill is too abrupt for lounging. on the terrace he stretched himself, twirled round half a dozen times like a dervish, pocketed his pipe, and went stooping through the open doorway. grand old frederic was there, in his vast corduroys and sou'-wester hat, a 'cello in his hand. his trim grey beard was a shade whiter than when roderic had last patronised the "lapin" five years before; but the kindly, gay, triumphant eyes were nowise dimmed by time. he knew roderic at a glance, and give his left hand carelessly, as if he had been gone but yesterday. time ambles easily for the owner of such an eyrie, his life content with wine and song and simple happiness. 107 it is in such as frederic that the hop

i was wise indeed! for i lost my way over the hills one summer's day, and near where venus' stature stands i lingered all forlorn. 133 ix laughing eyes and clear brown skin, and dark locks ripping wide, where the sunbeams play and the eddies spin i saw my face in the tide. but i knew the trick narcissus had done, so i shook back my hair to stare at the sun; my slim brown body i'd keep within the shade of the green hillside. x i found the groves of pan; i came at length to a daisied field, and the sun shone out with his yellow flame that makes the harvest yield. yellow and purple are corn and grape, but scarlet the god when he takes his shape at the sound of the awful hidden name in earth's eclipse revealed. xi and as he clasped me, slim and slight, i roared with the pain he gave, and he c

many a city rare; i have sung and harped, i have fought and flown, i have wandered everywhere. but the thought of that day by the water-side, the god's hot breath and the hidden bride, makes me more shy as i wander alone, unknowing whither i fare. xiv and in the morning pan rose and fled, and left me alone to sleep; and long i lay in a slumber dead. then on hands and knees did i creep back to the shade of the sheltering trees; and i found my sheep on the shady leas; and my body was flushed, and my cheeks were red, and my eyes too bright to weep. 135 xv after long dreamless sleep i knew the tale that had fled my tongue, i found in far in the water blue, in the song by the skylark sung, in the melody slow of the waving corn, in the rushing of wind through the vines re-born, and wherever the

ALEISTER CROWLEY EQUINOX EQ I 3 2

wide-flowing influx of the light, and the osiris and his companions bend in awe and adoration at that mighty and terrible glory. between strength and justice doth he kneel in the sign of his rising, and seeth again the cross, not now of suffering, but only of light. the god in his glory sayeth "i am amoun, the concealed one" not only osiris the justified. at the coming of that glory they bow and shade their eyes from its brilliance: for what are the sun and moon to abide his presence? but now the sun and moon are apollo and artemis, osiris and isis; the divine eye is formulated from the light of those eyes that are but as darkness, and the osiris saith in very truth "before i was blind: now i see" 232 the great light dawns, the flashing brilliance of the all-pervading spirit of the gods d

here he and 254 his wife lived under a variety of pseudonyms such as "the hierophant rameses" and the "high priestess anari" count and countess macgregor of glenstrae &c &c. their success seems at first to have been considerable, for we read in "the humanitarian" vol. xvi. no. 2, that their receptions "are amongst the most interesting in paris. you will find people attending them of nearly every shade of opinion and of profession: isis-worshippers, alchemists, protestants, catholics, scientists, doctors, lawyers, painters, and men and women of letters, besides persons of high rank" this success may have possibly distracted his attention from the real state of affairs in england. however, from a mere simmer the pot began to boil, and by the middle of february 1900 the fat was fairly in the

ALEISTER CROWLEY EQUINOX EQ I 3

ur. are you not, then, like a fantastic novel, but alive instead of being written? there is no longer any equation between the physical organs and their enjoyments; and it is above all on this account that arises the blame which one must give to this dangerous exercise in which liberty is forfeited. when i speak of hallucinations the word must not be taken in its strictest sense: a very important shade of difference distinguishes pure hallucination, such as doctors have often have occasion to study, from the hallucination, or rather of the misinterpretation of the senses, which arises in the mental state caused by the hashish. in the first case the hallucination is sudden, complete, and fatal; beside which, it finds neither pretext nor excuse in the exterior world. the sick man sees a shap

d pangs, the flash of fire_ not through the gods they dreamed of ran the stream that fired the veins of man. they stanched the gaping wound with turf, with water slaked the burning maw; rolling within the boiling surf, they caught the brine in eye and jaw. they roared and rushed with tangled mane to rape and ruin in the rain. the hours flew by all swift and red; they gorged, they slept within the shade: they yelled in fear with muffled head when thunder made them sore afraid. loud laughed the gods to see the wild mad glory of their weanling child. a flash of long-forgotten light_ i found again the men of old, the wondering children of the night, the ravagers of hill and wold_ our sane, strong, savage satyr-sires. in whom were born the artist-fires. the scorching sun, the sleeping moon, the

ALEISTER CROWLEY EQUINOX EQ I 4 2

and returned into his human shape, and filled the bowl of his pipe, and lit it, and meditated. and i awoke, and behold it was a dream. then i too lit my pipe, and meditated "i cannot see" thought i "that the situation will be in any way amended, even if we agree to give them votes" ethel ramsay. 207 the dreamer in the grey dim dawn where the souls unborn may look on the things to be; a tremulous shade, a thing unmade, stood lost by the silent sea; and shuddering fought the o'erwhelming thought of its own identity. is the frenzied form that derides the storm a ghost of the days to be? and the restless wave but the troubled grave of its own dread imagery? or merely a wraith cast up without faith from the jaws of a phantom sea? to his love unborn in that grey dim dawn did the shade of the dr

ALEISTER CROWLEY EQUINOX EQ I 4 3

ue pavilions in the sun, and bannerets fluttering in the air. forward he spurs; his armour gleams; then on his haunches rears the steed; above the lordly silk there streams the pennon of sir palamede! aflame, a bridegroom to his spouse, he rides to meet with galliard grace some scion of his holy house, or germane to his royal race. 6 but oh! the eyes of shame! beneath the tall pavilion's sapphire shade there sport a band with wand and wreath, languorous boy and laughing maid. and in the centre is a sight of hateful love and shameless shame: a recreant abyssianian knight sports grossly with a wanton dame. how black and swinish is the knave! his hellish grunt, his bestial grin; her trilling laugh, her gesture suave, the cool sweat swimming on her skin! she looks and laughs upon the knight, t

the beast? the quest that wins the loftiest prize of chivalry" sir knight" he answers "hast thou seen aught of that beast? how knowest thou, then, that it is ever or hath been, sir palamede the saracen" sir palamede was well awake "nay! i deliberate deep and long, yet find no answer fit to make to thee. the weak beats down the strong; the fool's cap shames the helm. but thou! i know thee for the shade that haunts my way, sets shame upon my brow, my purpose dims, my courage daunts. then, since the thinker must be dumb, at least the knight may knightly act: the wisest monk in christendom may have his skull broke by a fact" with that, as a snake strikes, his sword leapt burning to the burning blue; and fell, one swift, assured award, stabbing that hunchback through and through. 94 straight h

sets shame upon my brow, my purpose dims, my courage daunts. then, since the thinker must be dumb, at least the knight may knightly act: the wisest monk in christendom may have his skull broke by a fact" with that, as a snake strikes, his sword leapt burning to the burning blue; and fell, one swift, assured award, stabbing that hunchback through and through. 94 straight he dissolved, a voiceless shade "or scotched or slain" the knight said then "what odds? keep bright and sharp thy blade, sir palamede the saracen" 95 xxxvii sir palamede is sick to death! the staring eyen, the haggard face! god grant to him the beauteous breath! god send the goodly gift of grace! there is a white cave by the sea wherein the knight is hid away. just ere the night falls, spieth he the sun's last shaft flicke

ALEISTER CROWLEY EQUINOX EQ I 4

re constructed of five intersecting vesicas, in a similar fashion to the description for the svadisthana but forming a curved sided decagonal shape with "points" to the top and bottom. where only two vesicas intersect, the space is dark. where three vessicas intersect, the space is light. where four vesicas intersect, the space is dark again. where all five vesicas intersect, there is a different shade used, and in the midst of this is a vertical ten-pointed star of lines with a white circle and central dot in the midst. anahata is placed in the center of the thorax. it is not in a circle, but is composed of six intersecting vesicas forming a curved sided duo-dacagonal shale of twelve "petals" with points to top and bottom. the outer, mono- vesical parts are gray, two vesicas intersect in

midst. anahata is placed in the center of the thorax. it is not in a circle, but is composed of six intersecting vesicas forming a curved sided duo-dacagonal shale of twelve "petals" with points to top and bottom. the outer, mono- vesical parts are gray, two vesicas intersect in white, three in gray. all other intersections are in a common space to the center, defined by a circle and a different shade of gray. free-standing in the center of this is a ring of twelve shapes, with radials going outward to cut the space into an inner ring of twelve five curved-sided and inward pointed irregular pentagons. this inner ring of twelve petals contains a 12 sided star with points at top and bottom, defining the divisions of the irregular pentagons. the center is an approximate white circle with poi

e you in my climbing clothes. 2. when you have visualized the figure, forbid it to move its limbs, etc. 3. then allow the figure to change "as a whole" its illumination, position and appearance. 4. carefully observe and remember any phenomenon in connection therewith. all this p. attempted with the following result: the figure of d.a: leaning on an ice-axcw was clearly seen, but at first it was a shade difficult to fix. the figure at once went 35 to my left, and stayed there; then i observed a scarlet tiphereth above the head and the blue path of hb:gemel (gimel) going upwards. around the head was bluish light, and tiphereth was surrounded by 156 the ak sic egg of spirit set between the pillars of mercy and severity with a ray of light descending upon it from kether. 157 there golden dawn

ALEISTER CROWLEY EQUINOX EQ I 6 2

ew caught up from sea! drawn by sharp sparrow and dove, and swan's wide plumes of love, and all the swallow's swifter vehemence, and, subtler than the sphinx, the ineffable iynx heralds thy splendour swooning into sense, when from the bluest bowers and greenest-hearted hours of heaven thou smil'st toward earth, a miracle of flowers! down to the loveless sea where lay persephone violate, where the shade of earth is black, crystalline out of space flames the immortal face! the glory of the comet-tailed track blinds all black earth with tears. silence awakes and hears the music of thy moving come over the starry spheres. wrapped in rose, green, and gold, blues many and manifold, a cloud of incense hides thy splendour of light; hides from the prayer's distress thy loftier loveliness, till thy

ies and clover; for a water bitter and dead, a foam of fire flowing over. from the lamb and his prison fare and the owl's blind stupor, arise! be ye wise, and strong, and fair, and the nectar afloat in your eyes! arise, o ambrosial moon, by the strong immemorial spell, by the subtle veridical rune that is mighty in heaven and hell! drip thy mystical dews on the tongues of the tender fauns, in the shade of initiate yews, remote from the desert dawns! 118 satyrs and fauns, i call. bring your beauty to man! i am the mate for ye all; i am the passionate pan. come, o come to the dance, leaping with wonderful whips, life on the stroke of a glance, death in the stroke of the lips! i am hidden beyond, shed in a secret sinew, smitten through by the fond folly of wisdom in you! come, while the moon

ALEISTER CROWLEY EQUINOX EQ I 6

er the first. 12 10. this practice is also that which was spoken by fra p. in a parable as followeth: 11. foul is the robber stronghold, filled with hate; thief strangling thief, and mate at war with mate, fronting wild raiders, all forlorn to fate! there is nor health nor happiness therein. manhood is cowardice, and virtue sin. intolerable blackness hems it in. not hell's heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. penned by the master mage to his desire, she baffles his seductions and his ire, praying god's all-annihilating fire. the lord of hosts gave ear unto her song: the lord of hosts waxed wrathful at her wrong. he loosed the hound of heaven from its thong. violent and vivid smote the levin flash. once the tower ro

ALEXANDRIAN BOOK OF SHADOWS OCCULT

all ye assembled in my sight, bow before my spirit bright. aphrodite, arionrhod, lover of the horned god, mighty queen of witchery and night. morgan, etoine, nisene, diana, bridgid, melusine, am i named of old by men. artemis and cerridwen, hell's dark mistress, heaven's queen. ye who would ask of me a rune, or who would ask of me a boon, meet me in some secret glade, dance my round in greenwood shade, by the light of the full moon. in a place wild and lone, dance about mine altar stone; work my holy mystery. ye who are feign to sorcery, i bring ye secrets yet unknown. no more shall ye know slavery, who give true worship unto me. ye who tread my round on sabbat night, come ye all naked to the rite, in token that ye be really free. i teach ye the mystery of rebirth, work ye my mysteries in

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

on-looking see the work commence. the fourfold one becomes the seven. the chant of those who flame rises to all creation. the moment of achievement is attained. proceedeth the work anew. creation moveth on its way, while waxeth the light within the cavern. stanza vii riseth the cave of beauty rare, of colour iridescent. shineth the walls with azure tint, bathed in the light of rose. the blending shade of blue irradiates the whole and all is merged in gleaming. within the cave of iridescent colour, within its arching circle, standeth the fivefold one demanding further light. he struggleth for expansion, he wrestleth towards the day. the five demand the greater sixth and seventh. the surrounding beauty meeteth not the need. the inner warmth sufficeth but to feed the urge for fire. the lords

stem. six other cosmic rays, animating other systems, influence ours, finding their reflections in the subrays of our logoic ray. to these six cosmic influences our heavenly men respond. they absorb the influence, being centres in the body logoic, pass it through their schemes, circulate it through their own centres (chains, and transmit it on to other schemes, coloring it with their own peculiar shade and qualifying it by their own peculiar tone or note. the whole system of ray influence, or radiatory warmth, considered both physically and psychically, is one of an intricate circulation and interaction. the radiation or vibration passes in ordered cycles from its originating source, the one ray, or systemic logos, to the different centres in his body. viewed from the physical standpoint t

cult axiom of real moment, and much of the failure undergone by would-be workers in magic is to be traced to the fact that they themselves are not free. the "prisoners of the planet" are those myriads of deva lives who form the planetary pranic body, and are swept in on the floods of vital force emanating from the physical sun. rule xiii. the magician must recognise the four; note in his work the shade of violet which they evidence, and thus construct the shadow. when this is so, the shadow clothes itself, and the four become the seven. this means literally that the magician must be in a position to discriminate between the different ethers, and to note the special hue of the different levels, thereby ensuring a balanced building of the "shadow" he "recognises" them in the occult sense; th

ay of expressing a basic and difficult truth. the symbol of this path (and the only one it is possible to make exoteric) is a radiant cross of coloured light; it has the long limb formed of the seven colours of the solar spectrum, and the transverse limb is composed of twelve gradations of colours as yet unknown to man. in the centre of the cross is to be seen a five-pointed star in a deep indigo shade, and behind it is a blazing sun of a warm dark blue. above the whole are certain sensa characters, depicted in gold, and conveying to the initiated adept the name of one or other of the planetary schools in which this particular line of study is undertaken. there are, as has been already said, seven such schools and candidates for this path from our planetary scheme are transferred to the in

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

e to carry that which has been made; and finally, utter forth the mystic phrase which will save him from their work. rule twelve the web pulsates. it contracts and expands. let the magician seize the midway point and thus release those "prisoners of the planet" whose note is right and justly tuned to that which must be made. rule thirteen the magician must recognize the four; note in his work the shade of violet they evidence, and thus construct the shadow. when this is so, the shadow clothes itself, and the four become the seven. rule fourteen the sound swells out. the hour of danger to the soul courageous draweth near. the waters have not hurt the white creator and naught could drown nor drench him. danger from fire and flame menaces now, and dimly yet the rising smoke is seen. let him a

xploration that tests the endurance and steadfastness of purpose of the aspirant to the very limits. but (and this is the encouraging point to be remembered) all "proceedeth under the law and naught can hinder the work from going forward" note these words in rule iv. there comes a stage when a man is verily and indeed "founded on the rock" and though he may experience the alternation of light and shade, though the waves of the purifying waters may roll over him, and threaten to sweep him off his feet, and though he may feel himself deaf and dumb and blind, naught can ultimately defeat the purpose of the soul. all that is lacking is the developed spiritual body which is equipped to respond to the vibration of the inner spiritual world. it exists in embryo, and the secret of its use lies in

ned work of planetary service. its mission is to act as a bridge between the world of spirit and the world of material forms. all grades of matter meet in man, and all the states of consciousness are possible to him. mankind can work in all directions and lift the subhuman kingdoms into heaven and bring heaven down to earth. rule thirteen the magician must recognize the four; note in his work the shade of violet they evidence, and thus constructed the shadow. when this is so, the shadow clothes itself, and the four become the seven. the quaternaries to be recognised. the precipitation of thought-forms. the quaternaries to be recognised- 311- a treatise on white magic copyright 1998 lucis trust this rule is for me one of the most difficult to explain, the reason for this being threefold: on

rds that blend the fire and water. the esoteric sense. the negation of the great illusion. a call to service. the new age groups and training. the esoteric sense we come now to the consideration of the last rule for magic. as we cast our minds back over this long series of instructions certain basic lines of teaching stand out with exceptional clarity, casting lesser lines of instruction into the shade. students would do well to remember that in the reading of any basic textbook (and this one is so regarded) a definite procedure should be adopted. the student should first of all read the textbook as a whole, in order to grasp its outstanding points, its main lines of teaching, and the three or four propositions upon which its entire structure is founded. having grasped these, he can then b

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

y aspiration of the form life, no matter how highly developed. they can and do use the form at will for the purposes of the general good. these are the masters of life, the perfected adepts. higher than this we need not go, except by inference. a detailed analysis is not, however, in order, owing to the limitations of men's minds. the above is only a wide generalisation, and the various groupings shade into each other in a bewildering way. the varieties of intermediate types are myriad, but this analysis will serve as a skeleton structure upon which to build. 7. in the development of the race at this time, we can now study the types, the qualities of these souls, the apparatus of response which they must use, and the nature of the mechanism of contact- 128- a treatise on the seven rays- vo

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

y shift your attention into the mental body. 3. next, consider the pairs of opposites with which your personality must deal in this life. do this by the aid of your fourth ray mental body. 4. visualise these pairs of opposites as two high mountains, separated by a narrow pass between them; this is, for you, the symbol of "the narrow way" 5. see these mountains, standing on either hand, one in the shade and the other in the light. see the narrow way between as a golden pathway. then picture yourself as "passing between" as you do this remember that your soul is observing you, the personality, progressing on this middle way. 6. then take the following seed thoughts for careful reflection- 196- discipleship in the new age- volume i copyright 1998 lucis trust 1st month i stand in light, the on

of strength to others? are these not the two things which you desire and which constitute your aim, and do you not require assurance on these points, or is it re-assurance? go forward, my brother, looking not behind but with your eyes fixed in steadfastness upon the way of a world server. it is a hard way, with many ups and downs, and many steep hills and valleys of shadow, but there is rest and shade in the valley and sunshine on the hills. these difficulties your master knows, for he, too, has found the way hard, when he travelled it. in speaking thus, i refer not to myself; i am only your teacher and your friend. your life lesson is detachment, and in order to practise detachment as a disciple should you need to strengthen your will to be. this i think you know. you are a second ray so

enty-five feet wide, including native mountain trees, and our dogwood and small oaks. there is a path through this plantation, which is full of ferns, rocks and wood flowers. between two rocks is a spring. it is a place of repose and peace for those who love the woods. although one cannot see the lawn, one can come out on it when one wishes, over the pine-needles and moss, leaving behind the cool shade, and the birds and shy, small creatures who sometimes follow and then one sees, a few feet away, midway between the woods and the stream, a long flower border set right in the lawn, and containing every flower one ever loved! they are of every colour and every fragrance, except that red is not predominant, because of the red peonies and rose bushes across the stream. towards the western end

tands on the path and looks towards the entrance gate, one sees fruit trees, en espalier on the wall to the right, peaches and nectarines and on the wall to the left, vines of white and of purple grapes. a narrow path runs the length of the wall. to the left on the lawn is a rustic, moss-covered well-house, enclosed by bushes of sweet shrub and white lilac, behind and at the sides, certain small, shade-loving flowers, a very few lilies-of-the-valley, here and there a fern. there is a small, gravelled space in the front of the well it contains a rustic table, where the grapes and fruit are brought to be arranged in flat baskets, to be sent down the mountain, by donkeys, in care of those who have the right to be admitted to the garden, to the ill and weary in the town below (old aleck, a sai

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ive you four pictures upon which to reflect, seeking to read behind their symbolism the message of your soul to you, the personality. i. a quiet sea of midnight blue. above, the shining, round-faced moon. across the sea, a path of light, and moving slowly down that path a little boat and smiling, with the oars in hand h.s.d. is seen. ii. a pillared cloister, dappled with the sun and broken by the shade cast by the pillars. a garden spreads on either side, redolent with the smell of many flowers and noisy with the hum of many bees and gay with butterflies. ten times a bell rings out. its tone is deep and clear and musical. but the one who sits and writes and thinks beneath the cloister's shade moves not. he writes, and measures to the task assigned. iii. a room in shadow, full of peace and

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

ou, at this time; and that all of you may penetrate beyond the veil of the soul and eventually see that veil "rent from the top to the bottom" and thus be enabled to say with those of like degree "it is finished" is my earnest hope. then will open for you as for others, the way of the higher evolution, and the glory of the lord will be seen in a new light a light which will dim and throw into the shade all previous goals and visions. rule twelve the rule which we have now to consider carries us into realms of extra-planetary energy, into a world of a larger consciousness towards which the higher initiates strive and which is related in a peculiar way to both the past and the future. this rule might also be called the formula controlling the work of the new group of world servers. the three

r sheath as does the flower from out the calix green. of colour rose it is, and many shades thereof; and to the onlooker it seems as if the colour might transcend the inner shining light. but this is but illusion which time itself dispels. chalice the third surmounts all and opens wide in time its outspread petals. blue does it appear and blends with the rose, forming at first a deep impenetrable shade which shuts out the light. within the three, deep hidden in the heart, tiny at first yet ever waxing greater, shines the light divine. this light, through radiating heat and innate divine vibration, constructs for itself a sheath of iridescence. it emerges from the threefold chalice as a floating bubble alights on a flower. within this iridescent sheath burns the inner flame, and in its turn

ALICE BAILEY THE LABOURS OF HERCULES

felt the mighty urge of the one life. henceforth he strives to make the twisted line subservient to the straight line (the key of destiny, h. a. and f. h. curtiss. pp. 246- 247. it is interesting to note also that we are told in the kabalah "the eighteenth path is called the house of influence. and from the midst of the investigation the arcana and hidden sense are drawn forth which dwell in its shade and which cling to it from the cause of all causes (sepher yetzira, no. 30. this is what hercules, at the age of eighteen, is setting out to do. he must tread the path whereon all the hidden things can be brought forth into the light; he has reached the point where he can achieve knowledge of himself and can begin to investigate the hidden forces of nature. this is the problem of all discipl

BASIL VALENTINE TWELVE KEYS

which you may behold courage in a crimson cloak. mercury holds the office of chancellor; arithmetic is his standard bearer, and his standard is of many colours; on it may be observed the figure of temperance in a many coloured robe. the sun is vice vregent, and is preceded by grammar, bearing a yellow banner, on which justice is represented in a golden robe though venus seems to cast him into the shade by the gorgeous magnificence twelve keys of basil valentine 62 of 95 of her appearance, he really possesses more power in the kingdom than she. before the moon, dialectic bears a shining silver banner, with the figure of prudence wrought into it in sky vblue, and because the husband of the moon is dead, he has transferred to her his task of resisting the domination of queen venus. for among

BEHOLDERS OF NIGHT

leep from which ye emerge, from the pools of blood beneath the fountains of red sea, that emerge from the dreaming sleep of azrail, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the famulus whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go forth to the city of shadows, i embrace the darkness within and beyond! from nox umbra by michael ford the essence of perpetual revolution, or rebellion from the natural order, is the very concept of the opposer. to oppose one must seek to free the self from the limits set within society s context

ancient witchcraft religion (yatuk, persian sorcerers used blood of wolves[10 (who are sacred to ahriman) to call upon darkness. ahriman was probably in this sense, one of the first vampyre forms of ancient history. while similar to other fallen angels such as azazel/iblis or lucifer, there is a strong separation of ahriman from such fire djinn. the reason for this is that ahriman is of death and shade, a black flame of essence hidden by the cloak of darkness. iblis/azazel/lucifer is an angel of light, self-liberation and illumination of knowledge (gnosis. in this however, do not dismiss the forces of darkness, they are essential to ones own individual initiation and growth. it is in the darkness that the roots give the nourishment for the tree to reach for the sun. ahriman is thus a form

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

he heart of the obstacle demons with roars of craving. fierce violence demons, great skeletons, and the seven sharp ones, receive this ocean of nectar drinks (9b) accordingly, perform without exception the activity of entrusting and without effort perform the spontaneous accomplishment now. the teachings of the buddha and particularly the teachings of lozang [ch kyi gyeltsen] are the perfect cool shade of this apprehension and pursuit. because of this, with a gulp of the great red heart and blood of those who, without exception, harm the protectors of happiness, lead and liberate! kyai! 1.8 empowerments (9b.3-10b.2) in the great subjugation and annihilation ma..ala of the worldly haughty ones, the intense cutting radiance of the vajra command by padmasambhava, the magical emanation of the

BLACK WITCHCRAFT

of both the sun and the moon, the sphere which begets strength and the very focus of the magician. adamu forbidden sexual magick by michael w. ford the ritual tools within the black tradition are as various as the witches themselves. some create fetish servitors, embodied and often created demonic familiars bound to objects, created from animal remains, blood or sexual fluids to form a visualized shade which holds significance to the sorcerer himself. some create dolls and others use little or no exterior tools or implements. what holds tradition among such adepts is the commitment of the luciferic spirit within. this is the mind of the practitioner which has been liberated through antinomian practices and thought, by this determined focus that the will of the black adept has transformed h

BLAVATSKY H P ANTHROPOGENESIS

might be taught to the coming generations under the veil of allegory and symbolism. behold the imperishable witness to the evolution of the human races from the divine, and especially from the androgynous race- the egyptian sphinx, that riddle of the ages! divine wisdom incarnating on earth, and forced to taste of the bitter fruit of personal experience of pain and suffering, generated under the shade of the tree of the knowledge of good and evil- a secret first known only to the elohim, the self-initiated "higher gods- on earth only* in the book of enoch we have adam* the first divine androgyne[[footnote(s[[footnote continued from previous page] moon, conceived as twins. the sun, the immortal and powerful being that disappears every evening from the horizon and descends under the earth

a- baoth, but which owed its spiritual principle to sophia-achamoth- to eat of the forbidden fruit, although ophis represents divine wisdom. the serpent, the tree of knowledge of good and evil, and the tree of life, are all symbols transplanted from the soil of india. the arasa-maram, the banyan tree, so sacred with the hindus (since vishnu during one of his incarnations, reposed under its mighty shade and there taught human philosophy and sciences, is called the tree of knowledge and the tree of life. under the protecting foliage of this king of the forests, the gurus teach their pupils their first lessons on immortality and initiate them into the mysteries of life and death. the java-aleim of the sacerdotal college are said, in the chaldean tradition, to have taught the sons of men to be

mystery of easter island. of a high order. and it is believed that the race who formed them were the frequenters of the natives of peru and other portions of south america. even at the date of cook's visit, some of the statues, measuring 27 feet in height and eight across the shoulders were lying overthrown, while others still standing appeared much larger. one of the latter was so lofty that the shade was sufficient to shelter a party of thirty persons from the heat of the sun. the platforms on which these colossal images stood averaged from thirty to forty feet in length, twelve to sixteen broad. all built of hewn stone in the cyclopean style, very much like the walls of the temple of pachacamac, or the ruins of tia-huanuco in peru (vol. iii, pp. 310, 311 "there is no reason to believe t

abbins also ran the number of souls up to seven; so, likewise, do the karens of india" and then, the author tabulates the two teachings- the esoteric and the egyptian- and shows that the latter had the same series and in the same order (esoteric) indian. egyptian. 1. rupa, body or element of form. 1. kha, body. 2. prana, the breath of life. 2. ba, the soul of breath. 3. astral body. 3. khaba, the shade. 4. manas- or intelligence* 4. akhu, intelligence or perception. 5. kama- rupa, or animal soul. 5. seb, ancestral soul. 6. buddhi, spiritual soul. 6. putah, the first intellectual father. 7. atma, pure spirit. 7. atmu, a divine or eternal soul. further on, the lecturer formulates these seven (egyptian) souls, as (1) the soul of blood- the formative (2) the soul of breath "that breathes (3) t

de. 4. manas- or intelligence* 4. akhu, intelligence or perception. 5. kama- rupa, or animal soul. 5. seb, ancestral soul. 6. buddhi, spiritual soul. 6. putah, the first intellectual father. 7. atma, pure spirit. 7. atmu, a divine or eternal soul. further on, the lecturer formulates these seven (egyptian) souls, as (1) the soul of blood- the formative (2) the soul of breath "that breathes (3) the shade or covering soul "that envelopes (4) the soul of perception "that perceives (5) the soul of pubescence "that procreates (6) the intellectual soul "that reproduces intellectually; and (7) the spiritual soul "that is perpetuated permanently" from the exoteric and physiological standpoint this may be very correct; it becomes less so from the esoteric point of view. to maintain this, does not at

misra. and there is fuel here, namely, the five senses (or human passions. the seven (forms of) emancipation from them are the seven (forms of) initiation. the qualities are the fruits. there, the great sages receive hospitality. and when they have been worshipped and have disappeared, another forest shines forth, in which intelligence is the tree, and emancipation the fruit, and which possesses shade (in the form of) tranquillity, which depends on knowledge, which has contentment for its water, and the kshetragna (the "supreme self" says krishna, in the bhagavad gita, p. 102 et seq) within for the sun" now, all the above is very plain, and no theosophist, even among the least learned, could fail to understand the allegory. and yet, we see great orientalists making a perfect mess of it in

BLAVATSKY H P COSMOGENESIS

eal. that which has not any body nor appearance, nor form, nor matter, cannot be apprehended by sense. i understand, tatios, i understand, that which it is impossible to define- that is god (physical eclogues, florilegium of stobaeus) the contradiction between the two passages is evident; and this shows (a) that hermes was a generic nom-de-plume used by a series of generations of mystics of every shade, and (b) that a great discernment has to be used before accepting a fragment as esoteric teaching only because it is undeniably ancient. let us now compare the above with a like invocation in the hindu scriptures- undoubtedly as old, if not far older. here it is parasara, the aryan "hermes" who instructs maitreya, the indian asclepios, and calls upon vishnu in his triple hypostasis "glory to

well marked, while my own researches on didymium show also a slight difference in basicity between some at least of these doubtful bodies. in the same category must be included the numerous separate bodies into which it is probable that yttrium, erbium, samarium, and other "elements- commonly so-called- have been and are being split up. where then are we to draw the line? the different groupings shade off so imperceptibly the one into the other that it is impossible to erect a definite boundary between any two adjacent bodies and to say that the body on this side of the line is an element, while the one on the other side is non-elementary, or merely something which simulates or approximates to an element. wherever an apparently reasonable line might be drawn it would no doubt be easy at o

BLUE EQUINOX

tablished in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. through the midnight thou art dropt, o my child, my conqueror, my sword-girt captain, o hoor! and they shall find thee as a black gnarl.d glittering stone, and they shall worship thee. the equinox 48 37. step out from sunlight into shade, to make more room for others. the tears that water the parched soil of pain and sorrow, bring forth the blossoms and the fruits of karmic retribution. out of the furnace of man.s life and its black smoke, winged flames arise, flames purified, that soaring onward .neath the karmic eye, weave in the end the fabric glorified of the three vestures of the path. now the discourse turns to the que

t. the path that leadeth on, is lighted by one fire. the light of daring, burning in the heart. the more one dares, the more he shall obtain. the more he fears, the more that light shall pale.and that alone can guide. for as the lingering sunbeam, that on the top of some tall mountain shines, is followed by black night when out it fades, so is heart-light. when out it goes, a dark and threatening shade will fall from thine own heart upon the path, and root thy feet in terror to the spot. it is true that the further one advances the more subtle and deadly are the enemies, up to the crossing of the abyss; and, as far as one can judge, the present discourse does not rise above tiphareth. i am very sorry to have to remark at this point that madame blavatsky is now wholly obsessed by her own st

s) consequently we get quite a long passage on a somewhat obvious point, and the evil persona or dweller of the threshold is introduced. however, it is a correct enough place. that dweller is fear.his form is dispersion. it is in this sense that satan, or rather samael, a totally different person, the accuser of the brethren, is the devil. the seven portals 93 36. beware, disciple, of that lethal shade. no light that shines from spirit can dispel the darkness of the nether soul unless all selfish thought has fled therefrom, and that the pilgrim saith .i have renounced this passing frame; i have destroyed the cause; the shadows cast can, as effects, no longer be. for now the last great fight, the final war between the higher and the lower self, hath taken place. behold, the very battlefield

BOOK OF ENOCH

ter and the clouds and dew and rain rest upon it. 3.1] contemplate and see how all the trees appear withered and all their leaves are stripped- with the exception of the fourteen trees, which are not stripped, which remain with the old leaves until the new come after two or three years. 4.1] and, again, contemplate the days of summer; how at its beginning the sun is above it. you seek shelter and shade because of the heat of the sun and the earth burns with scorching heat, and you cannot tread upon the earth or upon a rock, because of its heat. 5.1] contemplate how the trees are covered with green leaves and bear fruit. and understand, in respect of everything, and perceive how he who lives forever made all these things for you. 5.2] and how his works are before him in each succeeding year

BUDGE E

and march thou against those who are in my following, in order that i may pass by thee in peace" 10. the god baferkheftiu, ram-headed (see p. 111. 11. the god iu-her-aptesu, who holds a lasso in each hand (see p. 111. p. 107 click to view the kingdom of seker. p. 109 12. the god an-at, wearing a feather of maat (see p. 111. 13. the god abui, with his head turned behind him; he is provided with a shade (see p. 111. 14. the god amu, bull-headed (see p. 107. 15. the god set, bull-headed (see p. 107. 16. the god sent-nef-amentiu (see p. 107. 17. the god hetep-neteru (see p. 107. of these eight gods it is said "they stand by at the annihilation of the dead in the tuat, and their work is to burn up with fire the bodies of the dead by the flames from their mouths in the course of every day" 18

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

o is good for environmental matters and conservation, especially as an impetus for practical conservation projects. brown is good for grounding rituals. brown candles are best used on saturday. grey grey is ruled by saturn and by mercury, some say, when he becomes invisible in the sky. seite 55 wicca01.txt grey is used primarily for neutralising or erasing negative energies or feelings. it is the shade of compromise and adaptability, of lowering one's profile in times of danger, and offers protection against both physical and psychic attack. it is a colour for keeping secrets and for smoothing down potential conflict and keeping one's counsel when to do otherwise would be unwise. grey candles are best used on wednesday when mercury cannot be seen and on saturday. black another colour of sa

ied by soldiers in many cultures to overcome fears, to prevent wounds or stop bleeding. it is good for deflecting cruelty, spite and malice and for situations in which the fears are real and the opposition great. travellers may carry this stone to protect against accidents or attack. carnelian though most usually a translucent, vibrant red or orange, carnelians can also be yellow or brown. in any shade, carnelians have traditionally been regarded as the stones of courage and self-confidence of leaders, and those who wish or need to be leaders should wear one around the neck or in a ring. they are powerful against all forms of malevolence and danger, repelling envy in others. most of all, carnelians protect us against ourselves and our own weaknesses. coral coral is an organic gem, usually

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

o thy heart, thou canst not god deceive. i page 10 this i sang now from the bottom of my heart throughout the whole forest, so that it resounded from all parts, and the hills repeated my last words, until at length i saw a curious green heath, to which i betook myself out of the forest. upon this heath stood three lovely tall cedars, which by reason of their breadth afforded excellent and desired shade, at which i greatly rejoiced. for although i had not hitherto gone far, yet my earnest longing made me very faint, whereupon i hastened to the trees to rest a little under them. but as soon as i came somewhat closer, i saw a tablet fastened to one of them, on which (as afterwards i read) in curious letters the following words were written: god save you, stranger! if you have heard anything c

COSIMANO CHARLES ELEMENTARY PSIONICS

circle on a piece of paper. now, evenly spaced around the circle, write the letters from a to z, numbers from 1 to 0, and some common punctuation marks such as a period, comma and question mark. once you have done that, take a ruler and draw a line from the center of the circle to point between each letter and number and punctuation mark so that they all are in little wedges. if you wish, you may shade every other wedge from the center point to about half way out. shading makes it easier for your eyes to separate the wedges when the pendulum swings. now you have your receiver. so how do you use it? let us say that you want to know what aunt mathilda is planning to have for dinner before you accept her invitation, especially as last time she tried to inflict broccoli on you. now things like

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

is important to remember that in evolutionary terms, the time span between the period when these accounts were written and today is nothing, hardly the blink of an eye. modern ufo phenomena as reported by thousands of people- which include amazing holographic images, beings and craft which appear and disappear (switch dimensions, and a host of other visions and tricks that put walt disney in the shade- were being performed by extraterrestrials in the periods during which the major religions originated. these fourth dimensional manipulators created the religions to control the human mind as they sought to control this dimension. the potential for manipulating humanity with such technology is simply limitless. what better way to control people, close down their minds and divide and rule, th

DAVID ICKE THE BIGGEST SECRET

bit in the way i know how and leave him behind.but despite, perhaps because of, the efforts to discredit her, dianas popularitycontinued and grew. her unique combination of a big heart, a global public profile, andan intense desire to settle a score with the windsors, threatened the very survival ofroyalty. her natural compassion and empathy with people were putting the emotionlesswindsors in the shade and exposing them as out of date and irrelevant. the naive, shy41619-year-old, who was enticed into the windsor web, was now a woman who wasrealising her true power and was prepared to use it. she took the issue of landminesfrom obscurity to the front pages across the world and she had the platform to do thatwith any subject she chose. to the windsors and the brotherhood, this lady wasdanger

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

should be, by all of us initates of the high degrees, maintained in the purity of the luciferian doctrine. if lucifer were not god, would adonay whose deeds prove his cruelty, perdify and hatred of man, barbarism and repulsion for science, would adonay and his priests, calumniate him? yes, lucifer is god, and unfortunately adonay is also god. for the eternal law is that there is no light without shade, no beauty without ugliness, no white without black, for the absolute can only exist as two gods: darkness being necessary to the statue, and the brake to the locomotive. thus, the doctrine of satanism is a heresy; and the true and pure philosophical religion is the belief in lucifer, the equal of adonay; but lucifer, god of light and god of good, is struggling for humanity against adonay, t

DION FORTUNE MYSTICAL QABALA

aim is increased intellectual clarity or exaltation of the mystical type. 39. the perfumes that awaken the subconscious mind are of two types, the dionysiac and the venusian. the dionysiac odours are of the aromatic, spicy type, such as smouldering cedar- or sandal-wood or pine-cones. the venusian odours are of a sweet, cloying nature, such as vanilla. in actual practice these two types of odours shade one into the other, and mystical qabala page 190 characteristic flower odours are to be found in both divisions. in the practical work of compounding the perfumes a blend of ingredients is almost always employed, as they enhance each other. many perfumes which by themselves are crude and acrid, or cloying and sickly, become admirable when blended. 40. it has been said that synthetic perfumes

DION FORTUNE PSYCHIC SELF DEFENSE

f manifest out of the blue, as it were. we are not in our normal state of mind, body and circumstance, and then find ourselves suddenly in the midst of an invisible battle. an approaching occult influence casts its shadow on consciousness before it makes itself apparent to the non-psychic. the reason for this is that we perceive subconsciously before we realise consciously, and a line of creeping shade indicates the penetrating of the subconscious censor from below upwards. as the attack progresses, nervous exhaustion becomes increasingly marked, and there may, under certain conditions, which we will consider later, be such wasting of the tissues that the victim is reduced to a mere bloodless shell of skin and bones, lying on the bed, too weak to move. and yet no definite disease can be de

DONALDTYSON NECRO

hip is its attitude toward the dead. the necromancer communicates with any easily-accessed soul that may possess the information he or she needs, and the willingness of the departed is of no consequence. necromancers compel the souls of the dead to reveal their secrets against their wishes. traditional necromancy relied upon the relics of the corpse as a bridge to establish communication with the shade of the dead person. it involved the use of such things as grave mold, the bones, skin, hair and fingernails of corpses, and body parts such as hands, teeth and eyeballs. the skull was considered to be especially useful, since it housed the organs of the higher senses of sight and hearing, the senses through which the dead person acquired secrets. a departed soul might be expected to know imp

such as hands, teeth and eyeballs. the skull was considered to be especially useful, since it housed the organs of the higher senses of sight and hearing, the senses through which the dead person acquired secrets. a departed soul might be expected to know important matters in two areas: what he had seen or done during life, and what he had seen or done after death. often necromancers called up a shade to discover the hiding place of treasure which the person during life was rumored to have possessed. the dead were thought to have special access to occult knowledge, and sometimes they were called back from beyond the grave to teach the necromancer techniques of magic not available by any other means, techniques acquired in the afterlife. it was believed that the shades of the dead were att

practices of necromancy. the corpse was not actually made to move and speak. it was merely used as the focus for the spirit attracted by the spilled blood and evocations of the necromancer. it was necessary for the necromancer to possess mediumistic abilities to hear psychically the words of the spirit, or to gain the information of the spirit through other forms of communications. oftentimes the shade of the dead, called up by the necromancer, merely pointed in the direction where his treasure lay buried, or silently led the necromancer to the spot. in my opinion, it is not possible to call forth through necromancy the actual souls of those who have died. however, it is possible to summon spirits who represent themselves as those departed human beings to the necromancer, and these spirits

he spot. in my opinion, it is not possible to call forth through necromancy the actual souls of those who have died. however, it is possible to summon spirits who represent themselves as those departed human beings to the necromancer, and these spirits may indeed possess valuable occult knowledge, or know of things that are hidden. there are two necessary aspects to necromancy. the calling of the shade, and the compelling of the shade. in ancient times these were combined. for example, odysseus, the hero of homer's odyssey, called back shades from the underworld by spilling the blood of sacrificed beasts into a trench in the ground, then compelled the shades to speak by preventing them with his drawn sword from drinking the vital essence of the blood. spirits are vulnerable to cold steel

el. you may say that the odyssey is only a fable. true, but in the age of homer there were many necromancers in greece. homer was an intelligent and well-informed man. his description of necromancy is very probably based on the actual practices of greek necromancers. a shades can also be summoned by establishing a magic link with it using a relic from its corpse, and then inflicting pain upon the shade through the relic until the shade complies with the demand of the necromancer. for this reason, the shade is often very unhappy with the necromancer, who usually works inside the protective boundary of a magic circle so that the shade cannot attack him. you can see such a magic circle in the illustration at the top of this page, which shows the elizabethan alchemist edward kelley, and his fr

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

of the prayers of the living. when there were neither material offerings nor painted similitudes to feed upon, it seems as if the ka must have perished; but the texts are not definite on this point. a prayer of the ka. the following is a specimen of the ka's petition for food written in the xviiith dynasty "may the gods grant that i go into and come forth from my tomb, may the majesty refresh its shade, may i drink water from my cistern every day, may all my limbs grow, may hapi give unto me bread and flowers of all kinds in their season, may i pass over my estate every day without, ceasing, may my soul [1. l. 483. 2. recueil de travaux, t. v, p. x 66, 1. 67. 3 ibid, 1. 112] p. lxiv alight upon the branches of the groves which i have planted, may i make myself cool beneath my sycamores, ma

h the egyptians regarded as a part of the human economy. it may be compared with the greek skia' and umbra of the greeks and romans. it was supposed to have an entirely independent existence and to be able to separate itself from the body; it was free to move wherever it pleased, and, like the ka and ba, it partook of the funeral offerings in the tomb, which it visited at will. the mention of the shade, whether of a god or man, in the pyramid texts is unfrequent, and it is not easy to ascertain what views were held concerning it; but from the passage in the text of unas,[2] where it is mentioned together with the souls and spirits and bones of the gods, it is evident that already at that early date its position in relation to man was well defined. from the collection of illustrations which

yramid texts is unfrequent, and it is not easy to ascertain what views were held concerning it; but from the passage in the text of unas,[2] where it is mentioned together with the souls and spirits and bones of the gods, it is evident that already at that early date its position in relation to man was well defined. from the collection of illustrations which dr. birch appended to his paper on the shade or shadow of the dead,[3] it is quite clear that in later times at least the shadow was always associated with the soul and was believed to be always near it; and this view is [1. recueil de travaux, t. v, p. 184 (l. 168. 2. recueil de travaux, p.62 (l. 523. 3. see trans. soc. bibl. arch, vol. viii, p. 386-97] p. lxvii supported by a passage in the xciind chapter of the book of the dead,[1]

texts egypt index previous next plate xviii. my soul (5) seeth the great god within the boat of ra on the day of souls. my soul is (6) in the front among those who tell the years. come; the eye of horus, which stablisheth glories (7) upon the brow of ra and rays of light upon the faces of those who are with the limbs of osiris, hath delivered my soul (8) o shut ye not in my soul, fetter ye not my shade (9) may it behold the great god [1. see plate xviii. 2 the reading of the nebseni papyrus is. 3 adding# from the nebseni papyrus] p. 320 within the shrine on the day of the judgment of souls, may it repeat the words of osiris (10) may those beings whose dwelling-places are hidden, who fetter the limbs of osiris, who fetter the souls of the khu, who shut in (11) the shade[s] of the dead and c

rd by the hill of the dead on the festival of the great being. that which is abominable, that which is abominable, have i not eaten; and that which (5) is foul have i not swallowed. that which my ka doth abominate hath not entered into my body. i have lived according to the (6) knowledge of the glorious gods. i live and i get strength from their bread, i get strength when i eat it beneath the (7) shade of the tree of hathor, my lady. i make an offering, and i make bread in tattu, and oblations in (8) annu. i array myself in the robe of the goddess matait, and i rise up and i sit me down wheresoever my heart desireth (9. my head is like unto the head of ra; when my limbs are gathered p. 338 together, i am like unto tmu. the four regions of ra are the limits of the earth. i come forth; my to

eated on a pylon-shaped pedestal, painting a large feather of maat. text [the negative confession (1) ani saith "hail, thou whose strides are long, who comest forth from annu, i have not done iniquity (2 "hail, thou who art embraced by flame, who comest forth from kheraba, i have not robbed with violence (3 "hail, fentiu, who comest forth from khemennu, i have not stolen (4 "hail, devourer of the shade, who comest forth from qernet, i have done no murder; i have done no harm (5 "hail, nehau, who comest forth from re-stau, i have not defrauded offerings (6 "hail, god in the form of two lions, who comest forth from heaven, i have not minished oblations (7 "hail, thou whose eyes are of fire, who comest forth from saut, i have not plundered the god (8 "hail, thou flame, which comest and goest

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ure partner will appear passing in at one door and out at the other. should those engaging in this ceremony be fated to die young, it is believed that a coffin, followed by mourners, will enter and pursue the too adventurous youth around the barn. eating the bean stack: go three times round a bean stack with outstretched arms, as if measuring it, and the third time you will clasp in your arms the shade of your future partner. eating the herring: just before retiring to rest, eat a raw or roasted salt herring, and in your dreams your future husband (or wife) will come and offer you a drink of water to quench your thirst. dipping the shirt sleeve: go alone, or in company with others, to a stream where three lairds lands meet, and dip in the left sleeve of a shirt; after this is done not one

racter, and the aura of spiritual nature. clairvoyants often claim the ability to see the human aura. from its colors they draw inferences as to the emotional state of character. brilliant red means anger and force; dirty red, passion and sensuality; brown, avarice; rose, affection; yellow, intellectual activity; purple, spirituality; blue, religious devotion; green, deceit and jealousy; a deeper shade of green, sympathy. polish psychic stephan ossowiecki occasionally saw a kind of dark aura that always meant the approach of unexpected death. it is also thought that the colors of the body and clothing in medieval paintings and stained glass are intended to represent the auric colors of the person portrayed. the crowns and distinctive headdresses worn by the kings and priests of antiquity a

e cyanosic extremities, that i was struck, towards four o clock in the afternoon (23 february 1883) by the sight of a light possessing a radius of about 20 cm, which encircled her head; the light, which was of an orange colour, diminished in intensity near the periphery. the same phenomenon was manifested around her hands. the skin, which was usually white and matt, had an orange tint of a deeper shade than the halos. the colouring of the skin had preceded, by a few seconds, the lights surrounding the head and hands which had appeared about two hours before my observation. the colouring of the skin and the lights ceased about two hours later at the moment of the habitual vomiting. the second case was similar to the first, except that, save monthly headaches, nothing indicated nervous troub

ala) baia baia, a town in ancient italy northwest of naples, was the site of a famous oracle of the dead, accounts of which appear in virgil s aenead and in the writings of strabo (63 b.c.e..24 c.e. it was located close to another oracle famous for its prophecies located at cuma. virgil (70.19 b.c.e) resided close by and noted that aenead had once visited the site where he contacted the spirit or shade of his father. the oracle site was an elaborate underground structure carved out of the ground rock. the inquirer would pay heavily for the privilege of seeking contact with someone who had died, and would become involved in a complex process. the ordeal would begin with a three-day waiting period in a room decorated with various images of the afterlife. the person would then be led before a

8.59 and was published by kenneth r. h. mackenzie. the chief contributor was jacob dixon. biomate a manual computer used for charting biorhythm cycles to predict high, low, and danger points in an individual s biochemistry (see also biolater) biometer of baraduc an instrument to register vibrations and nervous force of human bodies. it consists of a needle suspended by a fine thread under a glass shade. if the hand is brought near the shade, the needle is deflected. the angle of deflection, according to the inventor, hyppolite baraduc, depended on various mental, physical, and moral conditions of the experimenter. he believed that the biometer indicated aspects of such conditions. similar instruments intended to indicate nervous or psychic force include the sthenometer developed by paul jo

uppose the communication prophetic or clairvoyant. of this flattering notion i was soon disabused. an examination of the paper of the day before soon showed that the advertisement was there, just as i had seen it in the crystal, and though at first i was inclined to protest that i had never looked at yesterday s paper i presently remembered that i had, in fact, handled it, using it as a screen to shade my face from the fire, while talking with a friend in the afternoon. i may add the fact that we have since discovered that the lady in question is alive and well, and that the announcement related to someone else of the same name, by no means a common one. the range of such unconscious observation may be very wide. i have, stated goodrich-freer, for example, occasionally been able to reprodu

nown exponents of slate writing. the commotion caused by the slade trial resulted in some interesting public testimonies. william barrett, in a letter quoted in the book psychography by moses, declares that he noted the same suspicious circumstances to which lankester alluded and also that slade always sat with his back to the light and sideways, so that the front of his person was in comparative shade, though generally in full view. barrett suspected fraud, but instead of forcibly interrupting slade to discover whether the writing was already on the slate when it was not supposed to be, he took a clean slate, placed a crumb of a slate pencil below, held it firmly down with his elbow and only allowed the tips of slade s fingers to touch the slates. he observes: while closely watching both

ical phenomena, especially materialization, apports, and the levitation of trumpets and other objects. a significant portion of the mental phenomena remains that provides an interesting arena for research and explains the continuing fascination with the paranormal. conscious and unconscious fraud it is helpful to distinguish between conscious and unconscious fraud, although at times one seemed to shade imperceptibly into the other. during the century (1850.1950) when researchers turned their attention to spiritualism, conscious fraud most often appeared in connection with physical phenomena. almost at the outset of the spiritualistic movement (i.e, in 1851) three doctors demonstrated that the rappings that attended the fox sisters were produced by manipulation of the knee and toe joints, a

or in literature. new york: b. abramson, 1945. simon, ed. the necronomicon. new york: schjangekraft, 1977. lubin the fish whose gall was used by tobias to restore his father s sight. it was said to be very powerful against ophthalmia, and the fish s heart potent in driving away demons. the account of tobias can be found in the extra-biblical book of tobit in the apocrypha. luce e ombra (light and shade (journal) the principal italian spiritualist monthly, founded in 1900. it was edited by angelo marzorati until his death in autumn 1931. the title was changed in january 1932 to la ricerca psichica (psychic review, with a transfer of editorial offices from rome to milan. up until 1999 luce e ombra was published quarterly by dell associazione archivio di documentazione storica della ricerca p

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

p and such as would be caused by the violent thrumming of a violincello resting on the top of a drum. with them, as with other phenomena, a great variety was caused by good or bad conditions. just as illness or atmospheric disturbance made the perfumes and drapery coarse and unrefined, so the lyre sounds became harsh, unmusical and wooden. the table was used until at times the musical twang would shade into a sort of musical knock, and finally become an ordinary dull thud upon the table. when things were not all right, the sound would assume a most melancholy wailing character, which was indescribably weird and saddening. it was not unlike the soughing of the wind through trees in the dead of night; a ghost-like dreary sound that few persons would sit long to listen to. that sound was alwa

a trap door in the table top that was easy to push open from the inside but very difficult to lift from the outside. supposedly, various musical instruments were placed on the shelf and operators of stella c. got inside to play the instruments. price also developed the telekinetoscope. an electric telegraph key was placed in brass cup and connected to a red light under a hermetically sealed glass shade. a soap bubble was blown over the cup and covered with another glass shade. the red light would flash only by pressing the telegraph key. the instrument was placed on the shelf inside the double table. the telegraph key was repeatedly pressed. the soap bubble, at the end of the seance, was found unbroken. a shadow apparatus, consisting of a battery and lamp in a metal box with a zeiss teleph

nd some preliminary results. journal of parapsychology (march 1959. sthenometer instrument invented by psychical researcher paul joire to demonstrate the existence of a nervous force acting externally to the body. in the center of a horizontal dial, marked out in 360 degrees, is a light needle or pointer, usually of straw, balanced by a pivot on a glass support. the device is covered with a glass shade. when the extended fingers of a hand are at a right angle to the pointer, near the shade without touching it, reportedly, after a few seconds, the pointer moves toward the hand in the majority of cases. this movement extends between fifteen and fifty degrees. certain substances that had been previously held in the hand also produce this movement. wood, water, linen, and cardboard appear to s

i nostro giorni. milan: arnoldo mondadari editore, 1997. melton, j. gordon. the vampire book: the encyclopedia of the undead. 2nd ed. detroit: visible ink press, 1999. the vampire gallery. detroit: visible ink press, 1998. videohound s vampires on video. detroit: visible ink press, 1996. miller, elizabeth. dracula: sense and nonsense. westcliff-on- sea, uk: desert island books, 1998. dracula: the shade and the shadow. westcliff-on-sea, uk: desert island books, 1998. reflection on dracula: ten essays. white rock, b.c: transylvanian press, 1997. treat see treatment and research of experienced anomalous trauma treatment and research of experienced anomalous trauma (treat) a center focusing on ufo (unidentified flying object) abduction phenomena, treat was founded in 1989 by psychiatrist rima

: ruper hart-davis, 1972; london: mayflower 1974. melton, j. gordon. the vampire book: the encyclopedia of the undead. 2nd edition. detroit: visible ink press, 1999. the vampire gallery. detroit: visible ink press, 1998. video hound s vampires on video. detroit, visible ink press, 1996. miller, elizabeth. dracula: sense and nonsense. westcliffe-on- sea, uk: desert island books, 1998. dracula: the shade and the shadow. westcliffe-on-sea, uk: desert island books, 1998. reflection on dracula: ten essays. white rock, bc: transylvanian press, 1997. perkowski, jan i, ed. vampires of the slavs. cambridge, mass: slavica press, 1976. ralston, w. r. s. russian folk tales. london: smith, elder, 1873. the songs of the russian people. london, 1872. reprint, new york: haskell house, 1970. ranfft, michae

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

taken and just in the spot where i first saw the head i saw an a rk, he wrote. as he stood and studied it, he said aloud to hims e l f, well, that is a beautiful ve s s e l. 44 bird aliens at that moment he heard a voice to his right and just a little behind him. it said, t h a t s a machine to go through the air. t h e speaker was someone birmingham thought of as a spirit, looking like a neutral shade and the shape of a man. the ark was brown in color with faint, flitting shades of steel b l u e. like. magnified scales on a large fish. after a while birmingham replied to the spirit. he re m a rked that the ark looked m o re like a ship meant for sailing on water; in any event, he had never seen anything so b e a u t i f u l. he accepted an invitation to board the vehicle. he found himself

ared in some newspapers. hopkins claimed that he had seen an airship landed in a clearing. the most beautiful being i ever beheld, a naked young woman with hair falling to her waist, stood next to the craft. she was picking flowers, speaking all the while in a musical voice in a language hopkins did not recognize. she was also vigorously fanning herself even though the day was hardly warm. in the shade cast by the ship, a naked man with shoulder-length hair and a beard, fully as long as the woman s hair, lay on the ground, also working a fan. until hopkins stepped forward, the couple did not know they were being observed. the man leaped to his feet, and the woman threw herself into his arms. as hopkins tried to assure them of his good intentions, they glared back at him, clearly unable to

the flesh for a short while. his next contact, a few weeks later in january 1955, was with the lady of pluto, the first time he had seen her since giant rock. she was accompanied by a space brother, and rowe described her as mettlesome and lovely. she stood five feet three inches tall, wore a blouse, jacket, and slacks in contrasting tones of a beautiful, pansy-blue, similar to royal blue, and a shade of red-wine in a scintillating, deep intensity. he was told that she was the earthly equivalent of a captain on a spacecraft. she also said that an asteroid was passing dangerously close to earth but that the space people would make sure it did not cause damage. some weeks later, rowe met the lady of pluto again, in the company of the brother 150 lady of pluto and sister of jupiter. on this

FAUST

rse and go! chorus the old saw says- it echoes stillto violence submit thy will! if bold and steadfast, stake thy pelf, thy house and home and- thine own self. exeunt. faust [on the balcony. the stars conceal their light and glow, the fire is sinking, flickering low; a cool wind fans it with its wings. vapour and smoke it hither brings. rash the command, too quick obeyed!what hovers hither like a shade? midnight four grey women enter. first my name, it is want. second and my name is guilt. third my name, it is worry. fourth and mine is distress. three together the door is locked fast, we cannot get in: a rich man dwells there, we may not go in. want here i turn to shadow. guilt here i cease to be. distress the pampered ones turn their faces from me. worry ye sisters, ye cannot, may not go

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

with its attack on the magical core of ficinian platonism, which was bruno's life-blood; its condemnation of the soul of the world and of the universal animism in living nature, which was bruno's eternal theme; its deliberate undermining of the position of the renaissance magus, which was what bruno was? surely he would have rushed to the attack, shouting "pedant! pedant" even more fiercely. the shade of giordano bruno was, in fact, present to the mind of marin mersenne. in the prologomena to the quaestiones in genesim he mentioned him in a list of authors of new philosophies and of "atheists, magicians, deists and such people",2 but his chief attacks on bruno are in l'impiete des deistes where he describes him as "un des plus medians hommes que la terre porta 1 kepler, harmonice mundi, a

FREEMASON BLUEBOOK

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

FULLER J F C SECRET WISDOM OF THE QABALAH

as regards the first of these isaac myer writes the qabbalah shows the existence of four adams, or rather three continuations of the upper heavenly adam. i. the perfect upper heavenly adam of the atzeel-atic world, the world of emanation. it is androgenic and the sole occupant of that world. it is thought of as a manifestation of the deity in the divine d'yook-nah [shadow, or an undefined phantom shade of the tzelem [image, which the earthly man, in the flesh, has never seen. it is a perfect tzure, or prototype, to the second and subsequent adams. in the upper heavenly man is the perfect holy nephesh [instincts, rua'h [reason, neshamah [moral consciousness 'hayyah [animal vitality] and ye'hee-dah [personality, merged in combination yet existing quasi separately. here is also the content of

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

bjects of his regard and adoration. hence, in addition to the homage paid to the earth, in due course of time would be added the worship of trees, upon which the early race was directly dependent for food. at a time when the art of agriculture had not been attained, all such trees as yielded their fruit for the support of the human race, and which afforded to mankind pleasant beverages or cooling shade, would come to be regarded as embodying the universal beneficent principle--the great creating and preserving agency of nature, and therefore as proper objects of veneration. according to the phoenician theogony "the first gods which were worshipped by oblations and sacrifices were the fruits of the earth, on which they and their descendants lived as their forefathers had done" although, aft

GILBERT THE MAGICAL MASON

persecution alone await the student who develops abnormal powers. hence arose the freemason's watchwords, aude, vide, and then tace. nature is triune to the ordinary man, although the occultist may be trained to perceive the septenary constitution; and the profound hermetick is cognisant of the decad. nature is visible and external, nature is unseen, concealed, and existing68themagicalmasonas the shade or the type of all that is seen and known. nature has a spiritual essence; behind the astral form and the material image lies the concealed spirit, the vis ab initio, the energy from on high, from the exalted, from the divine essence. man, too, is triune, for man is a copy of the microcosm, which is a reflection of the macrocosm, the greater man 255 man's universe 'that which is below is lik

as spirit, soul and body, forming a human triad. those who regard man as composed of four elements, tell us of a divine spirit and a human soul, dwelling in an ethereal or tenuous shadow, the astral form, which is the vehicle of the life essence or vitality, and the passions, and lastly of a material body. those who consider man to have five principles, tell us of spirit, human soul, animal soul, shade and body. when six principles are granted, a separate kama or passionate elementthe number four159is added: these two views are unusual. sevenfold man is widely held to be a proper view:itis notably an indian opinion, and that of modern theosophy, which speaks of atma, buddhi, manas, kama, prana, with the linga and sthula shariras, which may be called spirit, soul, mind, passions and will, v

body. when six principles are granted, a separate kama or passionate elementthe number four159is added: these two views are unusual. sevenfold man is widely held to be a proper view:itis notably an indian opinion, and that of modern theosophy, which speaks of atma, buddhi, manas, kama, prana, with the linga and sthula shariras, which may be called spirit, soul, mind, passions and will, vitality, shade and material body. the modern theosophist describes this system as the descent of the supernal triad into the lower quaternary. these principles, however, are not quite definite; for some thinkers divide manas, mind, into a higher and a lower, and speak of an antahkarana or thread soul uniting them; other compli255 cations are also heard of, such as the mysterious vehicle called the auric eg

y, astral form orlingashariraof the hindoos. the religious culture of pharaonic egypt evolved a complex system of human constitution, varying at different periods,butin the main the following elements were recognised: i.thematerial body,khat,which was preserved as a mummy after death; its emblem was a limp, dead fish. 2.theaura or ethereal envelope,khaibu;a shadow form represented by a fan or sun-shade.3. hati,is the emotional element, the passions whose vehicle wasab,the heart. 4.theka,the second personality, thealter egoor the genius.304themagical mason5.thehuman soul,ba,pictured as a bird which is released by death, flying up to the gods. we also find mention of thesahu,pictured as a beautiful lily, and of thekhou,theshining one(the greekaugoeides),pictured as a flame, a vehicle of the

GOETIA LUCIFERIAN

contact with the hga/angel-serpent and envenomed with the light of set or the adversary. the names within the tetragrammaton represent the power of will that the magicians holds in the working, thus within the pentagram which ascends towards the luciferian realm of air. tetragrammaton is the formula of the holy guardian angel or higher self/daimon (genius. 26 soluzen in the center represents the shade or spirit which is summoned to come forth in the point, the very meeting place of spirits (the triangle and circle. bellatar is to speak that we may hear and understand thee (instinct and impulse, realization. bellonoy is to show us the treasures of which we seek (initiation, awakened and renewed, developed perception. halliza is to appear in a human shape, or that which we may wish to view

bloodshed and manslaughter. glasya-labolas is a demon of cursing, whom causes situations of danger to occur. also being a spirit of divination, he may bring the union of friends and foes as well. glasya-labolas commands 36 legions of spirits as well. z bune bune/bime is a duke, who appears as a dragon with three heads one like a dog, one as a bird and the other as a man with black eyes. bune is a shade gatherer, under the form of azrael the angel of death. bune gathers shades unto one place, or sepulcher that they may reside in your place of dwelling, gathering knowledge and impulses from beyond the grave in the dreaming state. bune brings knowledge of how one may become better, and grow in experience and wisdom. he governs 30 legions of spirits. 48 a ronove ronove appears as a demonic sha

a cleansing. he was of the order of potestates, or powers before his fall of independence along with the djinn or angelick spirits of lucifer. he governs 48 legions of spirits. 61 x furcas furcas is a knight who appears as a cruel looking old man who has a long beard, who rides upon a pale horse. he carries a very sharp sword in hand and appears in the evocation circle as an aggressive and fiery shade. furcas teaches the arts of cheiromancy (palmistry, pyromancy (the art of fire) and logic/philosophy. this spirit governs 20 legions and is very useful to the sorcerer on the ensorcelling of the spirits of fire, being the elementals of set-an or azazel. y balam balam is the fifty-first spirit known also as balaam. he is considered a terrible and great king. he appears with three heads, one b

an is the sixty-first spirit who is a great king and president. he appears as a bull with wings but will appear at the request of the magician as a man. he instructs men on wit and intellect, how to make associations within their own natural environment and how to quietly listen and think/comprehend before speaking. this spirit also transforms wine into water and blood into wine, being a vampyric shade which initiates into the mysteries of immortality and blood. he also instructs initiation into evolution and strengthening the self, that one may pass the requirements of a human body upon death while this is not proved. zagan makes fools wise, which holds a key to the tarot those who walk the fearful path, face the dangers of the mind and soul, may emerge as adepts in the arte of sorcery. h

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

(the second important symbol in the alphabet) e energy (an all-pervading concept including the idea of motion) f fecund (used fe, as in fe-male fecund man) g generate (used gen) h human (a very metaphysical concept here, not fully under stood but used in the sense h-you-man; a human is an h-man) i self, ego (same as our english i) j generate (a duplication of g, but with a delicate difference in shade of meaning. actually ja, in contrast to ge, is a very important distinction. g is the generating energy, while j is animal generation per se) k kinetic (the force of motion) l life m man n seed spore (child, as ninny) o orifice (a source concept) p power q quest (as quest-ion) r horror danger (used ar, symbol of a dangerous quantity of disintegrant force in an object) s sun (used sis; an imp

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ck of such tales of travel. hans sachs 1^ 492 made up a poem in 1557 (and burc. waldis 4, 95 before him in 1537) how peter journeying with christ wished in the pride of his heart to rule the world, and could not so much as manage the goat which the lord had given into his hands for one day; again 1, 493 how they arrived at a parting of the roads, and asked their way of a lazy workman lying in the shade of a peartree, who gave them a gruif answer; then they came upon a maidservant, who was toiling in the sweat of her brow, but, on being asked, immediately laid her sickle down, and saw the lord into the right road 'be this maid' said the saviour to peter 'assigned to none other but that man (in agricola, spr. 354, the maid is idle and the man industrious. this recalls not only perkunos with

ives to such as are studying the art of necromancy. when a class of students have made a certain progress in their mystic studies, they are obliged to run through a subterraneous hall, where the devil literally catches the hindmost in the race, unless he crosses the hall so speedily that the arch-enemy can only apprehend his shadow. in the latter case the person of the sage never after throws any shade, and those who have thus lost their shadow always prove the best magicians' the devil is cheated of his prey, and has to put up with the bare shadow, like the dishonest man in the sham penance (ra. 678 (see suppl- that significant norrland story of the giant wind and weather (p. 548, whose connexion with the devil is placed beyond a doubt by the observations on pp. 1000-14, is related by thi

rt-hofd'l, blackhead, may come of the black art, and black as the fiendish colour in general (p. 993. vilmeid'r, compounded of vil (favor, beneplacitum) and mersr (arbor, ought rather to claim kinship with the pleasing art of poesy (p. 901. vi&olfr would seem to be the' vitolfus medendi peritus' mentioned in saxo gram. 122. to me however the first named, the volur, seem to throw the rest into the shade: that poetic dialogue with bragi gives the witch a vilsinn volu (better perh. vilsinni, ace. vilsinna, i.e. a friend and comrade of the vala. vitkar, vttkar, are the ohg. wizagon, soothsayers, vates, which supports my interpretation of yilmei'sr. seid'r has no right to be monopolized by men: we saw above (p. 1036, and shall soon make out more exactly, that it pertains to women too, that sei

tibi declarant horrendum idericulum imminere' schlegel's lud. bibl. 2, 225. a shepherd ascribed the discomforts that had path-crossing. 1133 our early ages appear also to have seen a meaning in the overflight of certain birds. ms. 2, 1^ on the lord of the diirings' oh ime ein adelar (over him an eagle) z'allen ziteu ist init hohen fliigen gewesen^ eagles spread their v^ings over famous heroes to shade them from the sun: when the heathen deputies came to charles's hall^ they saw' daz die adelaren dar zu geweuit waren, daz sie scate hdren' kol. 21, 20. this evidently stands connected with the eagle over charles's palace (p. 633, perhaps even with that in obin's hall, seem. 41. the dove hovering above was mentioned p. 148; supervenire and adumbrare are even biblical language. by the side of'

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

r annos, credibile est illi numen inesse loco: fons sacer in medio, speluncaque pumice pendens, et latere ex omni dulce queruntur aves. lucan, phars. 3, 399: lucus erat longo nunquam violatus ab aevo. so tlie semnonian wood, the nemns of nerthus, the slav lucus zutibure, the prussian grove homowe. among the esthonians it is held infamous to pluck even a single leaf in the sacred grove: far as its shade extends (ut umbra pertingit, ea. 57. 105, they will not take so much as a strawberry; some people secretly bury their dead there (petri ehstland 2, 120. they call such woods mo, and the i. of dago is in esth. hiomah, because there is a consecrated wood near the farmhouse of hiohoj (thorn. hiarn. 2 like helid (heros, gimeinid (communio, frumid, pi. frumidas (as. fryrnflas, primitiae, barid (c

kliknuti, kliktati, as they do that of the vila [p. 436, but there wrongly ascribed to the tapping noise. wood peckers by their tapping shew the way to the river (lay of igor 79; the old legend of the woodpecker and springwurzel will be examined in chap. xxxii (see suppl. a near neighbour of the pecker (picus) is the pie, magpie (pica. in on. her name is skadi (masc, says biorn, swed. skata, dan. shade, which may be referred to the abstract notion of damnum, ohg. scado; at the beginning of the yolsunga saga there occurs a man s name skaffi, which finn magn (lex. 699) declares to be the goddess skadi. in flemish beast-legend the magpie was ver ave/ frau ave. in poitou there still lingers a trace of pie-worship; viz. a bunch of heath and laurel is tied to the top of a high tree in honour of

HAMIL THE ROSICRUCIAN SEER

to perceive, it being necessary that the latter should form clear and vivid images, in their own minds, of what was to be seen by the patients. one of these experiments is described asfollows-'new york.feb.uflar. magnetizedmiss-;found her condition one of the most exalted. at the request of her father, who is one of the most eminent artists in the country, i brought before herspiritualvision the shade of napoleon, whom she recognized at once, then byron and alexander the great; the experiment was192therosicrucianseererrand, he arose and kindled some spices on a sort of small altar in the midle of the room; he then walked round the altar for half an hour or so, muttering words, to them unintelligible; and having at length drawn three lines of chalk about the altar, and placed himself uprig

HANDBOOK OF EGYPTIAN MYTHOLOGY

er the body of osiris. one episode in the new kingdom story the contendings of horus and seth tells how isis tricked seth into admitting that horus was in the right. she then turned into a kite and flew up into a tree to mock seth from the safety of its branches. isis and nephthys, and other goddesses such as maat, could also be shown as winged beings. their outspread wings offered protection and shade, like those of the vulture goddess nekhbet. in her bird form, isis used her wings to fan the breath of life back into her murdered husband. the ostrich feather worn by the god shu was also associated with the breath of life. after death the personality survived as a ba. this had the power to leave the mummy and travel through the egyptian cosmos, though only the virtuous soul would find a sa

the goddess of the west, hathor welcomes the setting sun into her outstretched arms. for both gods and people, hathor eased the transition from 138 handbook of egyptian mythology death to new life. the time and manner of a person s death was decreed by a sevenfold form of hathor. as lady of the necropolis, she opened the gates of the underworld. as a tree goddess, she revived the newly dead with shade, air, water, and food. the spirits of the dead could imbibe eternal life from the milk of the seven hathor cows. the coffin texts and the book of the dead have spells to help the deceased live forever as a follower of hathor. in a late period story, hathor rules the underworld, emerging to punish those who behave unjustly on earth. by the greco-roman period, dead women in the afterlife ident

pyramids built for khufu and khephren came to be thought of as the mountains of the horizon with the sphinx as the sun rising between them. a granite stela found between the front paws of the great sphinx describes how a prince named thutmose once visited giza to hunt desert animals. in his time (early fourteenth century bce) the statue seems to have buried in the sand up to its head. looking for shade in the heat of the day, thutmose lay down in front of the statue and went to sleep. he dreamed that the great sphinx spoke to him as a father speaks to his son, naming itself as horemakhet (horus of the horizon) khepri-ra-atum. the god complained that he was ailing in all 206 handbook of egyptian mythology his limbs because the sand had overwhelmed him. he promised that if the prince would f

HEAVEN HELL

0 years later, all the principal books relating to the tuat were profusely illustrated. in the copies of them which were painted on the walls of royal tombs, each division of the tuat was clearly drawn and described, and each gate, with all its guardians, was carefully depicted. both the living and the dead could learn from them, not only the names, but also the forms, of every god, spirit, soul, shade, demon, and monster which they were likely to meet on their way, and the copious texts which were given side by side with the pictures enabled the traveller through the tuat--always, of course, provided that he had learned them--to participate in the benefits which were decreed by the sun-god for the beings of each section of it. in primitive times each great city of egypt possessed its own

HELENA BLAVATSKY NIGHTMARE TALES

orming his puja to the lesser gods "alas! what avails it to be thegreatest king on earth when god denies me an heir of my blood. when i am dead and placed on the funeralpyre, who will fulfil the pious duties of a son, and shatter my lifeless skull to liberate my soul from its earthlytrammels? what strange hand will at the full moon-tide place the rice of the shraddha ceremony to doreverence to my shade? will not the very birds of death [rooks and ravens] themselves turn from the funeralfeast? for, surely, my shade earthbound in its great despair will not permit them to partake of it* the shradda is a ceremony observed by the nearest relatives of the deceased for the ninedays following the death. once upon a time it was a magical ceremony. now, however, inaddition to other practices, it mai

ninedays following the death. once upon a time it was a magical ceremony. now, however, inaddition to other practices, it mainly consists of scattering balls of cooked rice before thedoor of the dead man's house. if the crows promptly eat the rice it is a sign that the soul isliberated and at rest. if these birds which are so greedy did not touch the food, it was a proofthat the pisacha or bhut (shade) is present and is preventing them. undoubtedly the shraddais a superstition, but certainly not more so than novenas or masses for the dead. the king was thus bewailing, when his family priest inspired him with the idea of making a vow. if godshould send him two or more sons, he would promise god to sacrifice to him at a public ceremony the eldestborn when he should have attained the age of

r his pen, a bright coloured spark that became instantaneously a sound, or- what is thesame thing- it seemed to do so to my inner perceptions. it was indeed the small voice of the quill that i nightmare talesa bewitched life26 heard though scribe and pen were at the time, perchance, hundreds of miles away from germany. such thingswill happen occasionally, especially at night, beneath whose starry shade, as byron tells us. we learn the language of another world" however it may be, the words uttered by the quill remained in my memory for days after. nor had i any greatdifficulty in retaining them, for when i sat down to record the story, i found it, as usual, indelibly impressedon the astral tablets before my inner eye. thus, i had but to copy it and so give it as i received it. i failed to

HELENA BLAVATSKY THE KEY TO THEOSOPHY

believe in and teach is half as selfish and cruel as what they preach. q. i do not understand you. what is selfish? a. their doctrine of the return of spirits, the real "personalities" as they say; and i will tell you why. if devachan-call it "paradise" if you like, a "place of bliss and of supreme felicity" if it is anything-is such a place (or say state, logic tells us that no sorrow or even a shade of pain can be experienced therein "god shall wipe away all the tears from the eyes" of those in paradise, we read in the book of many promises. and if the "spirits of the dead" are enabled to return and see all that is happening on earth, and especially in their homes, what kind of bliss can be in store for them -ooo- why theosophists do not believe in the return of pure "spirits" q. what d

HP LOVECRAFT A DARK LORE

centred in one man or group. they had found unholy ways to keep their brains alive, either in the same body or different bodies; and had evidently achieved a way of tapping the consciousness of the dead whom they gathered together. there had, it seems, been some truth in chimerical old borellus when he wrote of preparing from even the most antique remains certain "essential saltes" from which the shade of a long-dead living thing might be raised up. there was a formula for evoking such a shade, and another for putting it down; and it had now been so perfected that it could be taught successfully. one must be careful about evocations, for the markers of old graves are not always accurate. willett and mr. ward shivered as they passed from conclusion to conclusion. things- presences or voices

good friday, and those different tones in the locked attic laboratory. what were they like, with their depth and hollowness? was there not here some awful foreshadowing of the dreaded stranger dr. allen with his spectral bass? yes, that was what mr. ward had felt with vague horror in his single talk with the man- if man it were- over the telephone! what hellish consciousness or voice, what morbid shade or presence, had come to answer charles ward's secret rites behind that locked door? those voices heard in argument "must have it red for three months- good god! was not that just before the vampirism broke out? the rifling of ezra weeden's ancient grave, and the cries later at pawtuxet- whose mind had planned the vengeance and rediscovered the shunned seat of elder blasphemies? and then the

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

headedly chant an hysterical formula in which i alone of mankind could have found anything but insane irrelevance. it reverberated in falsetto echoes among the squawks of the penguins; reverberated through the vaultings ahead, and-thank god-through the now empty vaultings behind. he could not have begun it at once- else we would not have been alive and blindly racing. i shudder to think of what a shade of difference in his nervous reactions might have brought "south station under- washington under- park street under-kendall- central- harvard" the poor fellow was chanting the familiar stations of the boston-cambridge tunnel that burrowed through our peaceful native soil thousands of miles away in new england, yet to me the ritual had neither irrelevance nor home feeling. it had only horror

HP LOVECRAFT DAGON

numerable millions of years had lain hidden under unfathomable watery depths. so great was the extent of the new land which had risen beneath me, that i could not detect the faintest noise of the surging ocean, strain my ears as i might. nor were there any sea-fowl to prey upon the dead things. for several hours i sat thinking or brooding in the boat, which lay upon its side and afforded a slight shade as the sun moved across the heavens. as the day progressed, the ground lost some of its stickiness, and seemed likely to dry sufficiently for travelling purposes in a short time. that night i slept but little, and the next day i made for myself a pack containing food and water, preparatory to an overland journey in search of the vanished sea and possible rescue. on the third morning i found

HP LOVECRAFT HERBERT WEST REANIMATOR

e for so small a town, and i could not help fearing the mess which would ensue if the affair of the night before were ever tracked down. it might mean the end of all our local work- and perhaps prison for both west and me. i did not like those rumours of a fight which were floating about. after the clock had struck three the moon shone in my eyes, but i turned over without rising to pull down the shade. then came the steady rattling at the back door. i lay still and somewhat dazed, but before long heard west s rap on my door. he was clad in dressing-gown and slippers, and had in his hands a revolver and an electric flashlight. from the revolver i knew that he was thinking more of the crazed italian than of the police "we d better both go" he whispered "it wouldn t do not to answer it anywa

HP LOVECRAFT THE ALCHEMIST

cottage hearths. thus isolated, and thrown upon my own resources, i spent the hours of my childhood in poring over the ancient tomes that filled the shadow-haunted library of the chateau, and in roaming without aim or purpose through the perpetual dust of the spectral wood that clothes the side of the hill near its foot. it was perhaps an effect of such surroundings that my mind early acquired a shade of melancholy. those studies and pursuits which partake of the dark and occult in nature most strongly claimed my attention. of my own race i was permitted to learn singularly little, yet what small knowledge of it i was able to gain seemed to depress me much. perhaps it was at first only the manifest reluctance of my old preceptor to discuss with me my paternal ancestry that gave rise to th

HP LOVECRAFT THE CRAWLING CHAOS

sometimes feared defeat as the maddening swish of the uncanny grasses joined the still audible and irritating pounding of the distant breakers. i would frequently pause and put my hands to my ears for relief, but could never quite shut out the detestable sound. it was, as it seemed to me, only after ages that i finally dragged myself to the beckoning palm tree and lay quiet beneath its protecting shade. there now ensued a series of incidents which transported me to the opposite extremes of ecstasy and horror; incidents which i tremble to recall and dare not seek to interpret. no sooner had i crawled beneath the overhanging foliage of the palm, than there dropped from its branches a young child of such beauty as i never beheld before. though ragged and dusty, this being bore the features of

HP LOVECRAFT THE OUTSIDER

and painted in the books. i felt conscious of youth because i remembered so little. outside, across the putrid moat and under the dark mute trees, i would often lie and dream for hours about what i read in the books; and would longingly picture myself amidst gay crowds in the sunny world beyond the endless forests. once i tried to escape from the forest, but as i went farther from the castle the shade grew denser and the air more filled with brooding fear; so that i ran frantically back lest i lose my way in a labyrinth of nighted silence. so through endless twilights i dreamed and waited, though i knew not what i waited for. then in the shadowy solitude my longing for light grew so frantic that i could rest no more, and i lifted entreating hands to the single black ruined tower that reac

revolted me almost as poignantly as its noxious cause- i beheld in full, frightful vividness the inconceivable, indescribable, and unmentionable monstrosity which had by its simple appearance changed a merry company to a herd of delirious fugitives. i cannot even hint what it was like, for it was a compound of all that is unclean, uncanny, unwelcome, abnormal, and detestable. it was the ghoulish shade of decay, antiquity, and dissolution; the putrid, dripping eidolon of unwholesome revelation, the awful baring of that which the merciful earth should always hide. god knows it was not of this world- or no longer of this world- yet to my horror i saw in its eaten-away and bone-revealing outlines a leering, abhorrent travesty on the human shape; and in its mouldy, disintegrating apparel an un

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

say to me that there is nothing in the swamp or near it which could form the setting of that frightful episode. i reply that i knew nothing beyond what i saw. vision or nightmare it may have been--vision or nightmare i fervently hope it was--yet it is all that my mind retains of what took place in those shocking hours after we left the sight of men. and why harley warren did not return, he or his shade--or some nameless thing i cannot describe- alone can tell. as i have said before, the weird studies of harley warren were well known to me, and to some extent shared by me. of his vast collection of strange, rare books on forbidden subjects i have read all that are written in the languages of which i am master; but these are few as compared with those in languages i cannot understand. most

HP LOVECRAFT THE TOMB

idnight storm which destroyed this gloomy mansion, the older inhabitants of the region sometimes speak in hushed and uneasy voices; alluding to what they call `divine wrath' in a manner that in later years vaguely increased the always strong fascination which i had felt for the forest-darkened sepulcher. one man only had perished in the fire. when the last of the hydes was buried in this place of shade and stillness, the sad urnful of ashes had come from a distant land, to which the family had repaired when the mansion burned down. no one remains to lay flowers before the granite portal, and few care to brave the depressing shadows which seem to linger strangely about the water-worn stones. i shall never forget the afternoon when first i stumbled upon the half-hidden house of death. it was

hts and dreaming strange dreams. the night of the first revelation was a sultry one. i must have fallen asleep from fatigue, for it was with a distinct sense of awakening that i heard the voices. of these tones and accents i hesitate to speak; of their quality i will not speak; but i may say that they presented certain uncanny differences in vocabulary, pronunciation, and mode of utterance. every shade of new england dialect, from the uncouth syllables of the puritan colonists to the precise rhetoric of fifty years ago, seemed represented in that shadowy colloquy, though it was only later that i noticed the fact. at the time, indeed, my attention was distracted from this matter by another phenomenon; a phenomenon so fleeting that i could not take oath upon its reality. i barely fancied tha

INFERNAL SABBAT LIVE

iety generally shuns. musickally psychonaut 75 is an industrial and ritualistic band which embodies the essence of not only chaos sorcery and luciferian witchcraft, but experimentation and extreme electronic and hybrid soundscapes. gate of black earth, nephillmic tomb in the sunless palace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith s womb shall the vampyre shade awaken before us lilith, queen of those who walk the shadows- i come before you, night born as the queen of the dead. behold unto my death mask, the temple of azothoz as a current of the living flame. i shall bless each one of you with the devil s sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in th

INITIATION INTO HERMETICS

rays are penetrating right through your body, spirit and soul, releasing the influence you have been wishing for. now with the help of your willpower and imagination, combined with a firm conviction, bind this light to the surface of the mirror for so long a time as you need it, and then dissolve it again. you have to be so firmly convinced of the effect and the influence of the light that not a shade of doubt will arise in you. it is just this unshakable and firm conviction that gives this enormous dynamic power to the radiance of the light, coming very near to a physical effect. some years ago, i myself loaded a magic hollow glass mirror in this manner so strongly that it burst into hundreds of chips, and i had to procure a mirror made from oak for my task. sit in front of the mirror an

ISIS UNVEILED

he is well known in histoty as the associate and counsellor of the infamous simon de montfort, the, papal general, whom he helped to butcher the unfortunate ajbigenses in and hear toulouse. the story goes that this saint and the church aftn i him claim that he received from the virgin, in proprid persond, a rosary ^ose virtues produced such stupendous miracles that they threw entire- ly into the shade those of the apostles, and even of jesus himself. a man, s^s the biographer, an abandoned sinner, was bold enough to doubt the 146. told by luther in di niui jmtata el unetione moeenkiian. 147. see the lffe i^ st. dontinie, mad the itoiy about the minctiloui ttmazyi tht oauen legend; also j. bo\i ndn. s.i: ada ianclorum,aagaati, lean. xxxv [9. 409, 410: pari. 148. james de varuse, known by t

c visions a descriptive beauty such as we find in the pagan classics. whether the visions and objective phenomena claimed by both the fathers of the desert and the hieropbants of the sanctuary are to be discredited, or accepted as facts, the splendid imagery employed by proclus and apuleius in narrating the small por^ tion of the final initiation that they dared reveal, throws completely into the shade the plagiarized tales of the christian ascetics, faithful eopiet though they were intended to be. the story of the temptation of st. anthony in tlw desert by the female daemon is a parody upon the pre- liminary trials of the neophyte during the mikra, or minor mysteries of agrae those rites at the thought of which clement railed so bitterly, and which represented the bereaved demeter in sear

ilda-baoth, but which owed its spiritual principle to sophia-achamoth to eat of the forbidden fruit, although ophis represents divine wisdom. the serpent, the tree of knowledge of good and evil, and the tree of life, are au symbols transplanted from the soil of india. the araaa- maram, the banyan tree, so sacied with the hindfls, since vishnu during one of his incarnations reposed under its mi^ty shade, and there taught humanity philosophy and sciences, is called the tree of knowledge and the tree of life. under the protective umbrage of this king of the forest, the gurus teach their pupils their first lessons on inuoortality and initiate them in the mysteries of life and death. the yam-aledi of the sacerdotal college are said, in the chaldaean tradition, to have tau^t the sons of men to b

uttle nephew, murdeied with his own pious hand two of his brothos-in^w, killed bis own aoa crispus, bled to death several men and women, and smothered in a well an old monk. however, we are told by eusebius that this christian emperor was rewarded by a rmon of christ himself, hearing hia cross, who instructed him to march to other triumphs, inasmuch as he would always protect himt it is under the shade of the imperial standard, with its famous sign 'in hoc aifftio vineea' that 'ritumary' chiistiacify, which had crept on since the days of irenaeus, arrogantly proclaimed its rights in the full blaze of the sun. the labarum hod most probably furnished the modri for the true cross, which was 'miraculously' and agreeably to the imperial will, found a few years later. nothing short of such a rem

than the outcast to whom their finger was scornfully pointing. all this did siddh&rtha six centuries before another reformer, as noble and as loving, though less favored hy opportunity, in another land. if both, aware of the great danger of furnishing an uncultivated populace with the double-edged weapon of kaoaledge which gioea power, left the innennost comer of the sanctuary in the profoundeat shade, who that is acquainted with human nature can blame them for it? but while cue was actuated by prudence, the other was forced into such a course. gautama left the esoteric and most dangerous portion of the 'secret knowledge' im- touched, and lived to the ripe old age of eighty, with the certainty of hav- ing taught the essential truths, and having converted to them one-third of the world; je

JESSUP MK THE CASE FOR THE UFO

e to convincing the ten thousand people that they did not see what they plainly saw. this, of course, is not really science. it comes close to a kind of intellectual dictatorship, and imperialism of the intellect. thus, by relating the previously unrelated, we can build a wall unscalable by such conformists. such contempt for those badly frightened or strictly orthodox namby-pamby scientists, the shade of galileo walks again in the name of better science.will he arouse& enlighten as before? no, my twin, he walks throo cloudsl but let us not be over ambitious. we can as easily overstep the bounds of our capabilities as we can shirk our responsibilities. some of the unexplained phenomena do seem to lie in what, for lack of a better terminology, we must still call the paranormal or psychic fi

small expedition into the mountains to study high altitude and clear mountain air for better observing conditions. here is his report, extracted from a letter to observatory. the only observation which i would here place on record was made on the morning of the 21st of october (1889) at nine o'clock am, when, on looking at the moon (mr. hirst) found that a large part of it was covered with a dark shade quite as dark as the shadow of the earth during an eclipse of the moon; its outlines were generally circular and it seemed to be fainter near the edges it quite obliterated the view of about half the moon's terminator (or that part where the sunlight ends) whilst those parts of the terminator not within the shadow could be very distinctly seen. i should estimate the diameter of the shadow, f

the diameter of the shadow, from the part we could see on the moon, as about three-quarters the diameter of the moon. this is one of those remarkable facts which, being seen, should be recorded, although no explanation can at present be offered. one could hardly resist the conviction that it was a shadow; yet it could not have 136 been the shadow of any known body no change in the position of the shade could be detected after three hours of watching. 1878, november 26th, h.c. russell. this is an important observation it shows that things were going on in space near the earth. such an observation as this seems almost without recorded precedent. the moon was past third quarter and was proceeding the sun across the morning sky. the shade seen by hirst and russell was either a cloudlike format

the object should not have been much over 100,000 miles away and probably about 75,000 to 80,000 miles. it is similarly obvious that the object itself must have been approximately the same size as the combined umbra and penumbra, shall we say about 1,400 1,700 miles in diameter. we cannot tell whether it was solid or a dense cloud. old ark or "old" home-ship? most important, however, is that this shade did not move in three hours' time. with both moon and sun moving, this object so maintained its position that its shadow, cast by the light of one moving object, the sun, remained stationary for three hours or more upon another moving object, the moon. that is control firm, steady, calculated and maintained control of position. it implies purposefulness, persistence, delicacy and intelligenc

KETAB E SIYAH

e tongue they caged yet the mind unknowing of the taste of blood, i tore from my liver some gory part and, taking it within my hand, raised it up. now much vigour left me and sense and, as though i dreamt or walked in mist, the world about me seemed but half-real. the fingers of my hand worked the flesh, torn from the outraged body of mine, shaping from it the shedim's very image. as i worked the shade i spoke a charm, half-mumbling and half-whispering its words as one overcome by wine or weariness. with this sorcery i shaped the flesh of my body "child of satan, inheritor of earth, with these words i give you shape. first, within the primal darkness, was mummu, mother principle, initiator of all things, all thought, all words. then, before the universe was given shape, there was but seeth

father, adonai yahweh, sat upon the platinum throne, seat of heaven, and directed the movements of the elohim. now, announced by trumpet and by voice, before the very throne of god went raphael and there abased himself before the emperor of all, making due humility before that king, crouched within the shattered throne of the elohim and their kingdom, darkened by ruin's black shadow as that awful shade stooped o'er their walls and slavered, jackal-like, at such rich booty as would be his in due time. now with trembling speech gave voice to the witness he had borne on earth and the reconnaissance that he had made. this testament did he tell to god within the walls of the eternal tower, telling now of heaven's doom though he could not thus acknowledge: 155 "almighty and eternal, lord of infi

assed in shurupuk noah laboured long days and nights to complete that ship that he was commanded. a great vessel was it that he joined in the desert and elohim-aided first the keel then high ribs, fleshed with tarred planks, were constructed and fixed with nails of steel. like some great and black wasp it grew beneath the searing sun of day and chill stars of the desert night. noah became as some shade, scarce remembering to eat or sleep whilst he laboured to complete his task and avenge himself upon those that he accused. filthy and long was his black hair and his flesh was gaunt and pale. his eyes sunk within his head, giving him the aspect of a skull and the cruel day sky burnt from him his wits that all the while he worked he addressed commands and exhortations to slaves that lived but

KUNDALINI BREATHING EXERCISE

reathable light. with each "hahm" you should imagine the light entering up through your nose, past your third eye, around the inside of your skull, and down your spine to the lowest tip of your coccyx (tail) bone. you should not feel the energy "hop" or avoid chakra points. hold your breath as long as comfortable, then exhale "sah" as you exhale, you should visualize light of a slightly different shade going back up your spine, pushing out the light you inhaled. this second light is your personal kundalini energy. the light should follow the same path, up your spine, over the top of your head, and out your nose. as it goes, you should hear the "sah" part of your breath stretched out for a few long seconds. continue this for about 20 minutes. haaahhhhm- hold- saaaahhh. you will notice yours

LAITMAN M THE KABBALAH EXPERIENCE

nd are linked with one another only by the intent for the creator. if the intent breaks or vanishes, then the link between the parts of the body is gone and each characteristic finds itself on its own. t h e k a b b a l a h e x p e r i e n c e 262 what ties all the parts of the body, or desires, together is that we are all comprised of the same desires, but each of a different kind, character and shade. the fundamental attributes of the creatures are the same, but the first nine sefirot, from keter through yesod, mix with the tenth sefira, with the malchut of each of them, in man s ego, in different combinations in each of us. they mix by well-defined signs and groups. in this way, they cause the creation of races, nations etc. t h e d e v e l o p m e n t o f t h e s o u l q: how can i kno

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

t ought to be given only to such now just as it would seem appropriate that the marvellous gift of the episcopate should be conferred only upon members of the great white brotherhood. the power of the degree when in operation shows itself in an aura of dazzling white and gold, enfolding within it the rose and the blue of rose-croix and k.h; and yet it is also strongly permeated with that peculiar shade of electric blue which is the especial sign of the presence of the king. the sovereign grand inspector general is the gbishop h of masonry, and if the life of the degree is really lived he should be an ever-radiating centre of power, a veritable sun of light and life and glory wherever he goes. 804. such was the highest and holiest of the sacramental powers conferred in the mysteries of anci

- impregnated, as it were, with magnetism of intelligence which made it no mere vision, but an object-lesson containing the very highest teaching. simultaneously an explanatory sonnet unfolded itself, and described in a few terse, compact lines how this was a symbol of true brotherhood- how all these pillars, all in different places, some bathed in the glorious sunlight, some for ever in the half-shade of the inner lines, some thick, some thin, some exquisitely decorated, some equally strong yet unadorned, some always frequented by devotees who used to sit near them, others always deserted- how all of them silently, ungrudgingly, perseveringly and equally bore together the one roof, protecting the inner hall and its shrine-all different and yet so truly all the same. and the sonnet ended:

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

one feels that it ought only to be given to such now, just as it would seem appropriate that the marvellous gift of the episcopate should be conferred only upon members of the great white brotherhood. the power of the degree when in operation shows itself in an aura of dazzling white and gold, enfolding within it the rose and blue of rose-croix and k.h; and in it also is manifested that peculiar shade of electric blue which is the especial sign of the presence of the king. the sovereign grand inspector-general is the bishop of masonry, and if the life of the degree is really lived he should be an ever-radiating centre of power, a veritable sun of light and life and glory wherever he goes. 185. such was the highest and holiest of the sacramental powers conferred in the mysteries of ancient

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

eyond the river oceanus. it was not a happy place, but shrouded in mist and darkness, and figures move about as in a dream. hades was separated from the land of the living by five rivers lethe (the river of forgetfulness, styx, phlegethon, acheron, and cocytus. the entrance was guarded by cerberus, a terrifying hellhound with three heads and serpents around each neck. the psyche (or life essence, shade, or ghost) of the deceased would leave the dead body and travel to that place to lead a pallid, weak, melancholy existence. h 101 102 hades charon ferries the spirits of the departed across the river styx and into the realm of the dead. the offspring of nyx (night) and erebus (darkness, charon was portrayed as a squalid, grumpy old man with a bad temper. he required payment of one obol befor

st evil person is turned out of hell to once again participate in the cycle of reincarnation. the torment of the damned in christianity and later in islam was anticipated by such gloomy afterlife abodes as the jewish sheol and the greek hades. although the cultures of the ancient world from which the modern west descends did not imagine human beings as having an immortal soul, dim and devitalized shade or ghost of each individual continued to exist in a dull, cheerless afterlife world. these ancient afterlives were pale shadows of earthly life, making death a thing to be dreaded rather than looked forward to. the mesopotamian afterlife described in an oft-cited passage from the epic of gilgamesh in which enkidu, gilgamesh s servant and companion, relates a dream of the other world is fairl

LIBER CXCVII STORY OF SIR PALAMEDES

lue pavilions in the sun, and bannerets fluttering in the air. forward he spurs; his armour gleams; then on his haunches rears the steed; above the lordly silk there streams the pennon of sir palamede! aflame, a bridegroom to his spouse, he rides to meet with galliard grace some scion of his holy house, or germane to his royal race. but oh! the eyes of shame! beneath the tall pavilion fs sapphire shade there sport a band with wand and wreath, languorous boy and laughing maid. liber cxcvii 6 and in the centre is a sight of hateful love and shameless shame: a recreant abyssianian knight sports grossly with a wanton dame. how black and swinish is the knave! his hellish grunt, his bestial grin; her trilling laugh, her gesture suave, the cool sweat swimming on her skin! she looks and laughs upo

ftiest prize of chivalry. sir palamedes, the saracen knight 83 .sir knight. he answers .hast thou seen aught of that beast? how knowest thou, then, that it is ever or hath been, sir palamede the saracen. sir palamede was well awake .nay! i deliberate deep and long, yet find no answer fit to make to thee. the weak beats down the strong; the fool.s cap shames the helm. but thou! i know thee for the shade that haunts my way, sets shame upon my brow, my purpose dims, my courage daunts. then, since the thinker must be dumb, at least the knight may knightly act: the wisest monk in christendom may have his skull broke by a fact. with that, as a snake strikes, his sword leapt burning to the burning blue; and fell, one swift, assured award, stabbing that hunchback through and through. straight he d

ay, sets shame upon my brow, my purpose dims, my courage daunts. then, since the thinker must be dumb, at least the knight may knightly act: the wisest monk in christendom may have his skull broke by a fact. with that, as a snake strikes, his sword leapt burning to the burning blue; and fell, one swift, assured award, stabbing that hunchback through and through. straight he dissolved, a voiceless shade .or scotched or slain. the knight said then .what odds? keep bright and sharp thy blade, sir palamede the saracen. 84 xxxvii sir palamede is sick to death! the staring eyen, the haggard face! god grant to him the beauteous breath! god send the goodly gift of grace! there is a white cave by the sea wherein the knight is hid away. just ere the night falls, spieth he the sun fs last shaft flick

LIBER CXX

east of ra-hoor-khuit (lifting up the cakes of the holy one of light, the priest shall recite "i fly like an hawk! i perch upon that abode of the aat on the festival of the mighty one of light. let us live upon that which the gods give us& the khus; let us live and get power by these cakes; let us eat them before the gods and the khus; let us get power by these cakes! let us eat thereof under the shade of the leaves of the palm tree of that, our lady and our holy one of heaven! let the offering of the sacrifice (he maketh such) and the offering of cakes (he lifteth them) and vessels of libation (he poureth it) be made in them! my head is like unto the head of ra, and my limbs are strong as the limbs of tum. my tongue is the tongue of ptah& my throne is the throne of our lady ahathoor. i ut

LIBER LXVII THE SWORD OF SONG

must apologise (perhaps) for the new note of frivolity in my work: due doubtless to the frivolity of my subject: these poems being written when i was an advaitist and could not see why.everything being an illusion.there should be any particular object in doing or thinking anything. how i have found the answer will be evident from my essay on the subject* i must indeed apologise to the illustrious shade of robert browning for my audacious parody in title, style, and matter of his .christmas eve and easter day. the more i read it the eventual anticlimax of that wonderful poem irritated me only the more. but there is hardly any poet living or dead who so commands alike my personal affection and moral admiration. my desire to find the truth will be my pardon with him, whose sole life was spent

sich*.as germans term it. we stop him short; he readjusts his glasses, turns to his folio..twill eclipse all precedent, reveal god.s nature, every dent a blessed dent! the donkey: written by an ass, for asses. so, with permission, let us be orthodox to our finger-ends; what the bulk hold, high church or friends, or hard-shall baptists.and we.ll see. i will not now invite attack by proving white a shade of black, or christ (as some47 have lately tried) an epileptic mania, citing some case .where a dose of bromide duly given in time drags a distemper so morose at last to visions less sublime; soft breezes stir the lyre aeolian, no more the equinoctial gales; the patient reefs his mental sails; his panic din that shocked the tmolian48 admits a softer run of scales. seems no more god, but mere

r better than my health averred? the brainish fancies of a man hovering on delerium.s brink: shall these be classed his utmost span? all that he can or ought to think? no! the strong man and self-reliant is the true spiritual giant. i blame no weaklings, but decline to take their maunderings for mine. you see i do not base my thesis on your book.s being torn to pieces by knowledge: nor invoke the shade of my own boyhood.s agony. soul, shudder not! advance the blade of fearless fact and probe the scar! you know my first-class memory? well, in my life two years there are twelve years back.not so very far! two years whereof no memory stays. one ageless anguish filled my days so that no item, like a star sole in the supreme night, above stands up for hope, or joy, or love. nay, not one ignis f

LIBER TURRIS

over the first. 10. this practice is also that which was spoken by fra. p. in a parable as follows: 11. foul is the robber stronghold, filled with hate; thief strangling thief, and mate at war with mate, fronting wild raiders, all forlorn to fate! there is nor health nor happiness therein. manhood is cowardice, and virtue sin. intolerable blackness hems it in. not hell fs heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. 1 this is also the gopening of the eye of shiva. h ed. 2 mayan, the magician, or mara. also the dweller on the threshold in a very exalted sense. ed. svb figvra xvi 3 penned by the master mage to his desire, she baffles his seductions and his ire, praying god fs all-annihilating fire. the lord of hosts gave ea

LIBER XLI THIEN TAO

orious toil, encouraged all workers to be utterly careless of their health. the training of servants indeed at this time consisted solely of careful practical instruction in the art of falling down stairs; and the richest man in the country was an ex-butler who, by breaking his leg on no less than thirty-eight occasions, had acquired a pension which put that of a field-marshal altogether into the shade. as yet, however, the country was not irretrievably doomed. a system of intrigue and blackmail, elaborated by the governing classes to the highest degree of efficiency, acted as a powerful counterpoise. in theory all were equal; in practice the permanent officials, the real rulers of the country, were a distinguished and trustworthy body of men. their interest was to govern well, for any civ

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

was always considered as red, for it represented that condition in which the consciousness is enslaved by the lusts and passions of the lower nature. in india certain of the gods--usually attributes of vishnu--are depicted with blue skin to signify their divine and supermundane constitution. according to esoteric philosophy, blue is the true and sacred color of the sun. the apparent orange-yellow shade of this orb is the result of its rays being immersed in the substances of the illusionary world. in the original symbolism of the christian church, colors were of first importance and their use was regulated according to carefully prepared rules. since the middle ages, however, the carelessness with which colors have been employed has resulted in the loss of their deeper emblematic meanings

y have not dared to attack the theory of oracles, because of the repeated reference to it in their own sacred writings. if the onyx stones on the shoulders of israel's high priest made known by their flashings the will of jehovah, then a black dove, temporarily endowed with the faculty of speech, could indeed pronounce oracles in the temple of jupiter ammon. if the witch of endor could invoke the shade of samuel, who in turn gave prophecies to saul, could not a priestess of apollo call up the specter of her liege to foretell the destiny of greece? the most famous oracles of antiquity were those of delphi, dodona, trophonius, and latona, of which the talking oak trees of dodona were the oldest. though it is impossible to trace back to the genesis of the theory of oracular prophecy, it is kn

f the ark represents the body of noah and its three branches, his sons--shem, ham, and japheth. the nations by the descendents of noah's three sons are appropriately shown in the circles upon the branches of the tree. while such tables are hopelessly incorrect from a historical point of view, to the symbolist their allegorical interpretations are of inestimable importance. p. 95 useful to man for shade, for fruit, for medicine, for fuel, for building houses and ships, for furniture, for almost every department of life, that it is no wonder that some of the more conspicuous ones, such as the oak, the pine, the palm, and the sycamore, have been made sacred and used for worship (see monumental christianity) the early fathers of the church sometimes used the tree to symbolize christ. they beli

MASTERING WITCHCRAFT

other dealing with the spirits or shades of the dead, necromancy so-called, or sometimes sciomancy. you will occasionally find that some witches tend to make the distinction between the two terms in that sciomancy, they claim, involving some relic of the defunct person summoned, an object link of some type, be it a lock of hair, bloodspot, or some personal belonging, attempts the evocation of the shade or ghost of the dead person, which is confined to visible appearance. necromancy, on the other hand, they argue, implies the reanimation of a recently defunct corpse, as in the legendary operation performed by thessalian erichtho at the request of sextus, son of pompey. this distinction, however, is merely scholarly, and the majority of witches use the term "necromancy" to refer to the opera

he summoning of the dead has always been considered by witches as among some of the most dangerous operations in the book, strangely enough, sometimes even more so than the summoning of demons. the truth of the matter is that it can be an extremely taxing operation to perform if the motivation is anything other than love, and if a physical manifestation is required, as is always the case when the shade is conjured to visible appearance. unless one who is suited to such energy transfers is present, that is, a materializing medium, the nervous and physical depletion visited upon the participants can prove truly onerous, and in some extremely rare cases, fatal. for this reason the ritual is often reserved for full-coven performance at sabbat on those occasions when it is employed, in this way

d, is the time when the illustrious magical dead are drawn back into the company of the living by the ties of love and magic, to share in the joy of the sabbat and bestow their blessing on the witches' new year, which begins november 1. most witches refer to the necromantic operation of love (as opposed to that of intelligence) by its traditional name "the dumb supper; it can be used to evoke the shade of one's future spouse as well as that of a deceased loved one. i shall reserve instructions for its performance for chapter 4, which deals solely with amatory matters, and return to that operation concerned with "finding things out" therefore, to conclude this chapter, here are the details for the performance of: necromancy of intelligence this is, strictly speaking, a work of darkness, alb

y of intelligence this is, strictly speaking, a work of darkness, albeit intelligence, and as such should be timed to fall upon a night of the new moon or very shortly after. it requires thirteen days' preparation, however (which characteristic it shares with the necromancy of love, that preparation being a short nightly meditation around midnight on a photograph or portrait of the deceased whose shade you hope to summon. on the night of the fourteenth day, the new moon, cast and purify your circle just before midnight with a mercurial incense, after making sure the room is secure from any intrusion. the paraphernalia you will need for the operation include: your athame, cord, cup, and thurible, naturally, for erecting the circle; your wand, altar table with triangle cloth, lamps, and an e

of one made by you, or a drawing of one, never mind how crude, also composed by you. in the small triangle on the altar should be placed a photograph of the deceased flanked by the lamps of art and an hourglass (an egg timer will do for this. you should have on hand a generous supply of necromancy incense (see end of this chapter under "herbs and incenses, and also writing material to record the shade's answers. finally, on your breast must hang the important pentacle of protection (this applies to any companions as well. at the first stroke of midnight, approach the west side of the altar table, facing east, and consecrate the photograph in the altar triangle with salt and water and incense. with the wand you must then trace an equal-armed cross surrounded by a circle in the air above th

. when the form fades, it will mean the power raised by the ritual has ebbed away, and the time will be at hand to conclude the operation. return to the east facing west across the altar again, again walking backwards. rekindle the lamps (and the thurible if necessary, place a final offering of necromantic incense upon the coals, and repeat the licence to depart, which runs thus: go, go, departed shade [name] by omgroma epin sayoc satony, degony, eparigon galiganon, zogogen, ferstigon. we licence thee depart into thy proper place and be there peace between us evermore. so mote it be! then, finally, as with all your other mercurial experiments, note down the results. in the final analysis, the best way to gain results is by a careful trial and error method, and this always depends on an acc

mancy, the dumb supper finally, to conclude this section on romantic love, i shall deal with the second type of operation which comes under the definition of necromancy, and as such was mentioned previously in the chapter on divination. the operation of amatory necromancy is known among witches as the dumb supper. it can, however, be utilized for two purposes; the first being the evocation of the shade of a dead loved one, the second the calling forth of what is known as an eidolon or wraith, the spectral apparition of a future loved one or spouse. whether the operation is of the necromantic or eidolon variety does not change the central ritual, the dumb supper proper. the only difference lies in the thirteen days preparation for the necromantic variant, similar to that of the necromancy o

idolon variety does not change the central ritual, the dumb supper proper. the only difference lies in the thirteen days preparation for the necromantic variant, similar to that of the necromancy of intelligence. in common with all the other amatory operations aforementioned, no boundary circle will be needed for this rite; even if the work is one of necromancy, the constraining ties by which the shade is summoned are those of love and affection and one will not be dealing with a potentially hostile entity. should you, in fact, be calling the shade of a dead loved one, you should time the operation to coincide with some date which was in some way auspicious to him the day of death, birthday, wedding anniversary, or whatever. some time which you feel that the soul of the deceased, in whatev

edraping the portrait, and so concluding. during the thirteen days of preparation you must also try to seclude yourself from company as much as possible, even from that of other witches, reserving most of your affections for the memory of the dead person. this can be very difficult, but it should be persevered in. it is, in effect, the sounding of a preliminary, gentle call into the unseen to the shade of the departed one, which builds each evening at your meditation, culminating finally in the actual evocation ceremony. when the night of evocation arrives, having eaten no supper nor partaken of any refreshment since sunset, just before the hour of midnight strikes, arrange your place of working in the following manner: cover your altar table with a new, white, exorcised cloth, and place a

incense and extinguish the lamps at the portrait, still avoiding staring directly at the chair in the west. then return to your own. close your eyes, call the deceased's name three times, and then mentally repeat the words of the great necromantic charge "allay fortission fortissio allynsen roa" with your eyes still shut, mentally welcome the loved one. traditionally, this is the place where the shade will manifest. you should slowly open your eyes and see what you can see. again, as in the necromancy of intelligence, this will depend on the stage of your development. communication with the shade theoretically can be carried out mentally; most witches find that this takes the form of a peculiar wordless communion, a sort of spiritual osmosis or blending together of ideas, your own, and th

meld together. allow yourself to enjoy this silent communion without reservation. the time will pass all too quickly. when you have fully enjoyed, or been duly horrified by, whichever the case may be, the manifestation or, alternatively, when the experience begins to dwindle like a dream as the hour of midnight passes and the magical current slackens, repeat the licence to depart silently to the shade: go, go, departed shade [name of deceased] by omgroma epin sayoc, satony, degony, eparigon, galiganon, zogogen, ferstigon, we licence thee depart into the proper place and be there love between us evermore. so mote it be! cast a few more grains of incense on the coals as you silently bid adieu. finally, before you finish for the night, complete your magical record, as always. now, as i menti

MEANING OF MASONRY

dwork of the lodge, a chequer-work of black and white squares, denotes the dual quality of everything connected with terrestrial life and the physical groundwork of human nature the mortal body and its appetites and affections" the web of our life is a mingled yarn, good and ill together" wrote shakespeare. everything material is characterized by inextricably interblended good and evil, light and shade, joy and sorrow, positive and negative. what is good for me may be evil for you; pleasure is generated from pain and ultimately degenerates into pain again; what it is right to do at one moment may be wrong the next; i am intellectually exalted to-day and to-morrow correspondingly depressed and benighted. the dualism of these opposites governs us in everything, and experience of it is prescr

he observant student will perceive the intention to give appropriate expression to the truth thereby signified. the masonic apron has been explained in an earlier paper as a figure of the soul's corporeality--the body (not to be confused with the gross physical body) which it wears and will display when it passes from this life. its pure white is fringed in the case of junior brethren with a pale shade of that blue which, even in physical nature, is the colour of the heavens. with seniors in the provincial and grand lodges this has intensified to the deepest degree of that hue in correspondence with their theoretical spiritual development, whilst the gold lace adornments of the clothing emblematize what is referred to in the psalmist's words" the king's daughter (the soul) is all glorious

MICHAEL FORD A RITE OF THE WEREWOLF

igher octave) and demons (lower octave or infernal spirits. this term is inextricably the same as celestial, the sabbat of luciferian light. 14 baphomet is a magickal transformation of being. baphomet, being the head of wisdom, is related to cain in some sabbatic and luciferian circles. 15 the people of the lie, or practitioners of witchcraft, see yatuk dinoih by the present author. 9 necromantic shade. by the wealth of symbolism there is indeed much to develop from be ready to grasp that which was always slightly out of reach by dream, that fleeting moment of truth not so lightly fallen before you. there was a group of so-called witches which were known as the aniza bedouin clan. they were derived in leadership from a man known as abu el- atahiyya (748-c. 828, who was originally a potter

MICHAEL FORD BOOK OF CAIN

g those who seek me. i am vampyre and i am the sorcerer of light from the serpent s tongue. the invocation of cain -the blackened fires of the forge- cain is the earthen initiator of magick, the sorcerous enfleshed spirit of lucifer and lilith, cain is also the one who walks with the dragon the path of the nightside. in one hand is the fetish of cain the skull of abel whom holds the gnosis of the shade king, azrael, the western gate of twilight and realm of ghosts. the other hand is the hammer, a tool of the forge which sparks the cunning fire in the clay of mortal flesh. cain is the temple maker and witch begetter, that which opens the gates of hell and heaven, the initiator of witch blood. cain is envisioned as a middle eastern man, bearded and dark, wisdom filling his eyes. cain is also

MICHAEL FORD WITCHMOON

n any working. the kangling is an instrument that may be implemented within your own temple. a kangling is a tibetan instrument in origin used to call the shades of the dead to feast on your astral body. this is specifically used in pre-buddhist chud rites, which act as an elevation of the spirit into the astral plane, luciferian sorcery in nature. the kangling, made of the human thigh bone, is a shade evoking trumpet used in an ancient ritual called cutting of the ego which meant luciferian ascension through disassociation. primarily, the instrument was developed through the bon po period of buddhism. if one works specifically with the shades or manes of the dead, especially within a witches sabbat context, one may wish to obtain a kapala for the temple or coven as well. the kapala is a h

nga. take the wand, encircling counter-clockwise and intone: i summon the mighty dead from the spaces of silence from which the grave cradles. i give you life by blood and by soil, by the essence of my being. emerge from your sleep of death and encircle my being, protecting my body as i dream and walk the web of night. as thanatos i require your service, for we are bound by the laws of death. the shade will feed from your astral body while you dream, giving it nourishment to perform the duties of its creation. i have found such shades are forced away from the body when you arrive back in the flesh. 59 59 the witches alphabet proves a powerful method of scribing ones own magical name on ones instruments of the craft, or inscribing sigils (if you wish a simple means of creating sigils. the w

s hekausath usha, umpesha narasta spirit of the moon, lover and death-embracer, grow in the land of the dead. i give you strength and life, by the wytch fire of azrael and hecate, i summon the shades of the grave to give this spirit food to grow, so it shall be! iii) the queen of the dead leave buried until the dark moon, exhume pot and return to your temple or coven meet. recite67 67 phantom and shade, spectar and vampyre, lover and seductress i summon you to rise in the dark of the moon, rise from your tomb and by my guide, my initiator, my familiar, my goddess hekas, hekau sakeka ushu umpesha narastu by lamia do you grow, arise vampyre seductress who shall guard and taste of my blood, whom shall give me the elixir of the evening, of dreaming and twilight haunting, alive shall you, arise

the death (vampyric) of self will be enacted in a tibetan inspired chud ritual, calling of the ancestral dead and shades to feast upon the body. this is a form of sacrifice from which the manes of the dead feed from the living body, to give these forms substance and evolutionary sparks which may benefit the sorcerer later. the spirit of the initiate is also infused with the ancestral or chthonic shade which is a form of self-initiation. the path of azrail also explores the phantasms and ghost doors in ritual sorcery, from which one may commune with the shades of the dead. the initiate will also meditation upon his own death, the path which leads to vampyric awakening. calling of the 8 points of baphomet, being the secret essence of samael and lilith revealed! it is baphomet who is essence

ut in. this circle should be made counter clock wise and consecrated with the dagger. it is advised that the altar be near this circle, so that one is able to still physically touch the objects on it if necessary. the dagger should be held towards the werewolf sigil which was made earlier, and the following recited: the invocation "hail, hail, hail great wolf spirit, hail! i invoke thee, o mighty shade within this circle i have made. make me thy werewolf strong and bold 117 117 dreams of terror and lust, behold! grant me a figure strong, tall and spare: with speed of the elk, the claws of a bear; the poison of snakes, the wit of a fox; the stealth of the wolf, the strength of an ox; the jaws of the tiger, the teeth of the shark; the eyes of the cat which sees in the dark! from the caverns

this circle i have made. make me thy werewolf strong and bold 117 117 dreams of terror and lust, behold! grant me a figure strong, tall and spare: with speed of the elk, the claws of a bear; the poison of snakes, the wit of a fox; the stealth of the wolf, the strength of an ox; the jaws of the tiger, the teeth of the shark; the eyes of the cat which sees in the dark! from the caverns of night and shade i call thee forth to enter my flesh and make me thy host we are as one in this web of dreams. for this is the manifestation of marchosias; phantoms of shadow and lycanthropic lust; this elemental i now invoke within my essence. from the home of the werewolf, the home of the dead; with this spirit i thee make" begin a visualization and concentration of the werewolf sigil, take the goblet of b

MICHAEL WYNN THE SOUL TRAVELERS

f right and wrongs, is surely wiser. for the magician, however, the tide of these celestial forces offer a way to maximize the power of any magical undertaking. it is always important to bare in mind that magic is not hit-or-miss. it is easy to make the mistake of thinking about the results of a magical act in sharply contrasted terms like succeed and failure. in truth, magic exists in a constant shade of grey, where it is not a matter of whether the spell worked, but simply a matter of to what degree did it succeed. for instance, if someone desired to have a bit more extra cash in their pocket, they may create a magical talisman for the planet jupiter, because jupiter rules over luck and growth. a talisman is an object that has been energized by a certain type of energy or spirit, and the

MICHAEL W FORD NOX UMBRA

e misrepresentation of magickal practice and the sacred nature of living beings. the ritual of the summoning of the vampyric familiar is an initiation rite of exteriorization. while the sorcerer is creating an exterior force from the interior (the self, this is a process which austin spare introduced from his linage within the luciferian mysteries. the magician creates a visual image of a vampyre shade from which is an exteriorized form of the self, an elemental of the mind. this is clearly a building point of the will and an act of becoming. when binding the vampyre to the self and the skull, the magician then sleeps with the form in a death posture overnight, awaking to the meditations upon shaitan in the noon-day sun. this aspect reflects the self in opposition, and how a balance is nec

elf, an elemental of the mind. this is clearly a building point of the will and an act of becoming. when binding the vampyre to the self and the skull, the magician then sleeps with the form in a death posture overnight, awaking to the meditations upon shaitan in the noon-day sun. this aspect reflects the self in opposition, and how a balance is necessary and healthy. during the sleep the vampyre shade of the self would feed from the body in the death posture. requirements a human skull which would have the tap detached (available from medical supply companies, this will be the resting place or nganga of the vampyre, which would act as a coffin or tomb. obtain a small amount from a cemetery of burial ground, which will be the soil of which the vampyre would rest. a sigil representing the v

s across the temple, symbols and decorations of death and the tomb. the altar should have red and black candles, above the altar the eye of varcolaci and sigil of algol. the sorcerer should have a grave shroud in while, along with the body painted in a corpse like appearance. ashes may be used to cover the body. the altar itself should have centered the skull which will be the tomb of the vampyre shade. the evocation dagger and athame should be upon the altar as well. the fetish will house a greater servitor or familiar, the very aspect of the vampyric essence of being. this vessel is a tomb for the power of the ahrimanic vampyre. and should be revered as such. the summoning of the vampyre familiar the evocation dagger should be placed upon the altar, which relevant instruments of the arte

p from which ye emerge, from the pools of blood beneath, the fountains of red sea, that emerge from the dreaming sleep of azrael, move now through the manes of the dead, they seek the commune of those in the warm flesh of the living. my shadow, as i build, calls forth the familiar whose spirit is the djinn of the noon tide sun, the fire of spirit later withdrawn, in midnight honor. moon hungering shade of the tomb, i summon thee! from beneath the city of chorazin have your rested, yet though i go forth to the city of shadow, i embrace the darkness within and beyond! zrazza, umpesha infernum! by the descending divinity: gather around, take forth this skull of man, the primal atavism brought dawn by the nephilimic tomb of sah, take now rest, refuge and a power source for your shadow. let thi

around, take forth this skull of man, the primal atavism brought dawn by the nephilimic tomb of sah, take now rest, refuge and a power source for your shadow. let this be your tomb of rest, gather strength here, nourish yourself from my flesh, as i am the master known as akhtya seker arimanius, draconian shadow, messenger of azrael, i form you djinn haunter of the desert and forest (visualize the shade of self, that your shadow form, so closely connected that you are but the same, grant this phantom form your deepest attributes of vampyric self, be it the grave haunter and spirit of folklore) skeletal form, whose flesh is gray and green from the blood of arimanius, talons of the best, whom shall tap the window of the sleeping, beckoning their desire death-guise, pale and ashen corpse corps

ho descended into the demonium of the earth, to merge spirit with beast and human flesh. wear this mask with intent and pure love, then shall the secret of the essence be revealed in your sunless palace of night. approach the tomb "gate of black earth, nephilimic tomb in the sunless palace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith's womb shall the vampyre shade awaken hekak vozath ka-sath-ompos shu-seth-evoi-zrazza (by the magic of secret names shall set strengthen the shadow tongue of the serpent) by the blackened fire of my spirit, born in the shadows of the adversary, shall the dragon coil in my being! let the moon be born again in the darkness, from which my desires arise from the grave.the arcane of my self is great, such is the being of which

elf in the primal ecstasy of transformation of ones animal familiars and forms; the bat, moth, wolf or shadow form. the circle design is in three forms- naturally the number of hecate, mother of the path. the circle from which the sorcerer stands is the binding sigil, representing black magical transformation in the circle to an isolate consciousness. one smaller circle is of nas, the necromantic shade of ahriman, the initiator unto the gates of the dead. the third is mitrokht, being a vampyric shade of the voice of command. this is the element of control the vampyric essence brings, close to the divinity of the nephilim, those of the watchers who drink the blood of the land. the vampyric fetish as created by the sorcerer should be made of a human skull, animal skull or pot. one should rel

r, being the bearer of cunning fire and blackened flame of ahrimanic sight, bring the shadow wisdom to i who seeks to immolate and become. by the fourth which is the name azi dahaka, a great dragon who long has slept in the blood rivers of az-umpesha, come now and guide the familiar of my arcane of desire to grow strong in my form by the fifth which is the name xaremiza-akhian-nas, grave haunting shade which drinks from those which trespass our guarded path, emerge and protect my circle of essence. by the sixth which is the name khesut-nomida being that which wanders the desert under the shadow of cain, seek now our coven of being, we who drink of the dual ecstasies of the empyrean and infernal meeting of spirts. by the seventh which is the name lilkamena, born of the congress of incubi an

f the grave i am vampyre, born again in the bloodied caul lilith and ahriman, shadow drinkers who walk the night in any form i so desire. that i shall remain in the night forever, developing and growing with time. by this sigil of binding, i announce my awakening unto the night path that vampyre shades and demons of the point embrace me as your own! so it is done! by the circle which i evoke nas, shade gateway of the dead- i will walk in the world of shadow and twilight embrace. by the circle of mitrokht, which i evoke vampyre spirit of the eye and the voice, i summon you to encircle my being so it is done! invocation of the vampyre queen lilith lilith is the mother of the vampyrie myth, as well as the symbol of fountainhead of the daemonic feminine. the witch queen is represented as a par

ndar and asentacer, i summon thee forth phantom of darkness, i call forth the spirit of the werewolf, beast of darkness and shadow. send now the gray shape which makes men tremble. sah zrizzu usha bapesta zrazza" take the wolf/dog skull and use the teeth to mark the left breast with the mark of the werewolf "i mark myself with the kiss of the devil, that i may transform in spirit unto the phantom shade of the night, i shall become the wolf" take now the belt, and face the altar "from the devil shall this belt be given, and i shall wear with pride. whilethe skin of the wolf and the beast is upon me, i acknowledge then that iam of seraph blood, and i am of lucifer ian birth. i am both light and darkness, the essence of the opposer within. witness this rite of passage noctulia hecate and luci

er within. witness this rite of passage noctulia hecate and lucifer, may the devil grant me the gates of hell to open forth unto my form of the wolf. by the full moon shall transformation be complete" close circle. part two on the eve of the full moon prepare your chamber for the actual transformation into the werewolf shape. this form will be with you as you sleep and when you so seek, shall the shade flesh be worn to transverse the dreaming plane. have the devil's belt upon the altar, with the skull of the wolf. you shall come forth oiled in previous scents of hecate and saturn "unparalleled phantom of darkness, i come forth to the crossroads this night with the blessing ofnoctulia- hecate andahriman i do manifest within my temple, my being the werewolf spirit! just as i am vampyre my fo

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

MORALS AND DOGMA

st and noble scenes of nature, we find the balm for the wounds we have received among the pitiful shifts of policy; for the attachment to solitude is the surest preservative from the ills of life. but resignation is the more noble in proportion as it is the less passive. retirement is only a morbid selfishness, if it prohibit exertions for others; as it is only dignified and noble, when it is the shade whence the oracles issue that are to instruct mankind; and retirement of this nature is the sole seclusion which a good and wise man will covet or command. the very philosophy which makes such a man covet the _quiet, will make him eschew the _inutility_ of the hermitage. very little praiseworthy would lord bolingbroke have seemed among his haymakers and ploughmen, if among haymakers and plou

recounted the history of the dead man's life, and threw the blaze of the torch of truth on all his actions. if it were adjudged that he had led an evil life, his memory was condemned in the presence of the nation, and his body was denied the honors of sepulture. what a lesson the old masonry taught to the sons of the people! is it true that masonry is effete; that the acacia, withered, affords no shade; that masonry no longer marches in the advance-guard of truth? no. is freedom yet universal? have ignorance and prejudice disappeared from the earth? are there no longer enmities among men? do cupidity and falsehood no longer exist? do toleration and harmony prevail among religious and political sects? there are works yet left for masonry to accomplish, greater than the twelve labors of herc

tying thought, and the loving heart. there is an element of good in all men's lawful pursuits and a divine spirit breathing in all their lawful affections. the ground on which they tread is holy ground. there is a natural religion of life, answering, with however many a broken tone, to the religion of nature. there is a beauty and glory in humanity, in man, answering, with however many a mingling shade, to the loveliness of soft landscapes, and swelling hills, and the wondrous glory of the starry heavens. men may be virtuous, self-improving, and religious _in_ their employments. precisely for that, those employments were made. all their social relations, friendship, love, the ties of family, were made to be holy. they may be religious, not by a kind of protest and resistance against their

vice, the purification of man, the development of the arts and sciences, and the relief of humanity. none admit an adept to their lofty philosophical knowledge, and mysterious sciences, until he has been purified at the altar of the symbolic degrees. of what importance are differences of opinion as to the age and genealogy of the degree, or variance in the practice, ceremonial and liturgy, or the shade of color of the banner under which each tribe of israel marched, if all revere the holy arch of the symbolic degrees, first and unalterable source of free masonry; if all revere our conservative principles, and are with us in the great purposes of our organization? if, anywhere, brethren of a particular religious belief have been excluded from this degree, it merely shows how gravely the pur

t men desire to leave some work behind them that may outlast their own day and brief generation. that is an instinctive impulse, given by god, and often found in the rudest human heart; the surest proof of the soul's immortality, and of the fundamental difference between man and the wisest brutes. to plant the trees that, after we are dead, shall shelter our children, is as natural as to love the shade of those our fathers planted. the rudest unlettered husbandman, painfully conscious of his own inferiority, the poorest widowed mother, giving her life-blood to those who pay only for the work of her needle, will toil and stint themselves to educate their child, that he may take a higher station in the world than they--and of such are the world's greatest benefactors. in his influences that

ame a sapling, and its green leaves went and came with spring and autumn. and still the years came and passed away again, and william, the norman bastard, parcelled england out among his barons, and still the sapling grew, and the dews fed its leaves, and the birds builded their nests among its small limbs for many generations. and still the years came and went, and the indian hunter slept in the shade of the sapling, and richard lion-heart fought at acre and ascalon, and john's bold barons wrested from him the great charter; and lo! the sapling had become a tree; and still it grew, and thrust its great arms wider abroad, and lifted its head still higher toward the heavens; strong-rooted, and defiant of the storms that roared and eddied through its branches; and when columbus ploughed with

very light of very light, the creator, who by power of the word which he never ceases to pronounce, made in 365 days the heaven and the earth" the word is said in the yashna to have existed before all, and to be itself a yazata, a personified object of prayer. it was revealed in serosch, in homa, and again, under gushtasp, was manifested in zoroaster. between life and death, between sunshine and shade, mithras is the present exemplification of the primal unity from which all things arose, and into which, through his mediation, all contrarieties will ultimately be absorbed. his annual sacrifice is the passover of the magi, a symbolical atonement or pledge of moral and physical regeneration. he created the world in the beginning; and as at the close of each successive year he sets free the

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

h zeus for having given his sanction to the abduction of his daughter, and filled with the bitterest sorrow, she abandoned her home in olympus, and refused all heavenly food. disguising herself as an old woman, she descended upon earth, and commenced a weary pilgrimage among mankind. one evening she arrived at a place called eleusis, in attica, and sat down to rest herself near a well beneath the shade of an olive-tree. the youthful daughters of celeus, the king of the country, came with their pails of brass to draw water from this well, and seeing that the tired wayfarer appeared faint and dispirited, they spoke kindly to her, asking who she was, and whence she came. demeter replied that she had made her escape from pirates, who had captured her, and added that she would feel grateful for

rolled down into the beautiful [60]sea-shell in which she stood, and became transformed into pure glistening pearls. wafted by the soft and balmy breezes, she floated on to cythera, and was thence transported to the island of cyprus. lightly she stepped on shore, and under the gentle pressure of her delicate foot the dry and rigid sand became transformed into a verdant meadow, where every varied shade of colour and every sweet odour charmed the senses. the whole island of cyprus became clothed with verdure, and greeted this fairest of all created beings with a glad smile of friendly welcome. here she was received by the seasons, who decked her with garments of immortal fabric, encircling her fair brow with a wreath of purest gold, whilst from her ears depended costly rings, and a glitteri

hip, which not only extended to all the states of greece, but also to asia minor and to every greek colony throughout the world, stands out among the most ancient and strongly-marked features of grecian history, and page 74 exerted a more decided influence over the greek nation, than that of any other deity, not excepting zeus himself. apollo was the son of zeus and leto, and was born beneath the shade of a palm tree which grew at the foot [69]of mount cynthus, on the barren and rocky island of delos. the poets tell us that the earth smiled when the young god first beheld the light of day, and that delos became so proud and exultant at the honour thus conferred upon her, that she covered herself with golden flowers; swans surrounded the island, and the delian nymphs celebrated his birth wi

with prophetic power. but he had an invincible objection to being consulted in his capacity as seer, and those who wished him to foretell events, watched for the hour of noon, when he was in the habit of coming up to the island of pharos,[42] with poseidon's flock of seals, which he tended at the bottom of the sea. surrounded by these creatures of the deep, he used to slumber beneath the grateful shade of the rocks. this was the favourable moment to seize the prophet, who, in order to avoid importunities, would change himself into an infinite variety of forms. but patience gained the day; for if he were only held long enough, he became wearied at last, and, resuming his true form, page 118 gave the information desired, after which he dived down again to the bottom of the sea, accompanied b

ith which all those admitted to take part in the sacrifices were besprinkled. in the inmost recess of the sanctuary was the most holy place, into which none but the priests were suffered to enter. temples in the country were usually surrounded with groves of trees. the solitude of these shady retreats naturally tended to inspire the worshipper with awe and reverence, added to which the delightful shade and coolness afforded by tall leafy trees is peculiarly grateful in hot countries. indeed so general did this custom of building temples in groves become, that all places devoted to sacred purposes, even where no trees existed, were called groves. that this practice must be of very remote antiquity is proved by the biblical injunction, having for its object the separation of the jews from al

ing. on the sixth, jason appeared before his uncle, and with manly firmness demanded from him the throne and kingdom which were his by right. pelias, dissembling his true feelings, smilingly consented to grant his request, provided that, in return, jason would undertake page 246 an expedition for him, which his advanced age prevented him from accomplishing himself. he informed his nephew that the shade of phryxus had appeared to him in his dreams, and entreated him to bring back from colchis his mortal remains and the golden fleece; and added that if jason succeeded in obtaining for him these sacred relics, throne, kingdom, and sceptre should be his [215] story of the golden fleece. athamas, king of boeotia, had married nephele, a cloud-nymph, and their children were helle and phryxus. the

had been laid on deck for the comfort of his guest, on which the hero, leaving the guidance of the ship to the phaacian sailors, soon fell into a deep sleep. when next morning the vessel arrived in the harbour of ithaca the sailors, concluding that so unusually profound a slumber must be sent by the gods, conveyed him on shore without disturbing him, where they gently placed him beneath the cool shade of an olive-tree. when odysseus awoke he knew not where he was, for his ever-watchful protectress pallas-athene had enveloped him in a thick cloud in order to conceal him from view. she now appeared to him in the disguise of a shepherd, and informed him that he was in his page 350 native land; that his father laertes, bent with sorrow and old age, had withdrawn from the court; that his son t

PHILIP NEIL MYTHS LEGENDS EXPLAINED

washed ashore on the island of lesbos, where it began to prophesy, until it was silenced by apollo. aristaeus, the shepherd who chased eurydice, was a son of apollo, and he taught mankind the art of beekeeping. for his part in eurydice s death, the gods destroyed his bees. his mother, the nymph cyrene, advised him to ask the advice of the sea god proteus. proteus told him to make offerings to the shade of eurydice; when he did so, the bees recovered and swarmed up. orpheus orpheus was revered as a great poet and musician the son of the muse calliope and the son or pupil of apollo. orpheus charmed all the nymphs with his music, but was indifferent to them until he met the lovely eurydice, whom he married. he invited the marriage god hymen to the wedding, but hymen was in low spirits; his to

took their spears, sticks, and spear-throwers and put him and his wives to death. sacred designs lumaluma s body is covered with designs that he cut into his skin before his death to demonstrate the mareiin ceremony. these crisscross ocher designs tell sacred stories of each man s ancestral country. other elements of lumaluma s teachings were sacred dances and chants used in religious ceremonies. shade huts lumaluma is enclosed by the branches of a shade hut that was built over his body. such huts are built over sacred ground in the performance of rituals learned from lumaluma. dying lumaluma when the men began to spear him, lumaluma told them to slow down, so that he had time to teach them once more how to transform themselves in the mareiin ceremony, when they go to their sacred place. l

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

re find the word for gshadow h in the plural, as in the verse, gthe shadows have fled. h20 this refers to the 120 male [permutations] and the 120 female [permutations. but the word for gimage h appears only in the singular, not in the plural, for the final mem is affixed only in the female. this is the mystical meaning of the verse[ gg-d prepared a kikayon-plant, and it rose up over jonah to give shade upon his head. h21 to explain: the book of jonah [allegorically] describes the [descent of] soul [into the body, and in fact we see that the numerical value of the word yonah [71] is 45 plus the numerical value of the name havayah [26. 19 psalms 69:4. 20 song of songs 2:17. 21 jonah 4:6. the arizal on parashat bo (2) 11 yonah: yud-vav-nun-hei= 10+ 6+ 50+ 5= 71. 26+ 45= 71. the text does not

curtains: one made of ten curtains fastened together, each woven of a mixture of various materials; one made of eleven goat skins fastened together, and one of tachash skins (the tachash was an multi-colored animal does not exist nowadays. their significance is that just as there are ten holy sefirot, there are ten sefirot of evil. since evil is a perversion of holiness, it follows that for every shade of holiness (expressed in the ten sefirot, there is a corresponding shade of evil. in addition, there is within [the ten holy sefirot] a spark of holiness that sustains them. this is the mystical meaning of the verse: gand his kingship rules over all. h4 the common denominator of all ten sefirot is that they are expressions of g-d fs sovereignty over creation. this is the basis for their mut

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

, or red socks. g.w. 3see age 38. dissolve a small amount of sodium salic late in one glass of water, and a smae amount of ferric m o n i u m sulfate in a secondrglass of water. both glasses will continue to exhibit the clear transparency of water; however, when either is poured into the other, the liquid will change into a blood red color. a little experimentation beforehand will assure the best shade of red and avoid such disconcerting experience as having the fluid change back to a clear fluid (e.g. when there is too little of one of the two ingredients. g.w. 41n the original, the first sign reference was to the neophyte sign and the second was to the grade sign. only the s i p of the enterer is made when assing the throne of the east to project into the vortex a out the temple ener rec

the four. and their cry is similar to that of the seraphim of isaiah "holy, holy, holy* heg. returns to place. 2nd and 3rd ad. bar way in s. w. ask for= words. 3rd ad. comes fomard and conducts phil. to w. gives phil. cup of water -directs phil. to go round repeating the words while he remains standing in the= sign. phil. returns to w. 3rd ad. makes invoking pent. of water over cup. phil. removes shade from light. 3rd ad. takes him to altar where he places cup in the w. 2ndad. and 3rd ad. bar way and ask for= words. 2nd ad. comes forward and conducts phil. to s. 3rd remainingat altar in= sign, while hiereus and heg. come to n. and "note: the four kembim, through their assignment to the four archangels, are thus four of the seven in the presence of the lord. the hebrew qaballah, the egyptia

hen baleeo bolbeo bolbeoch bolbesro yyphtho john dee: the sons of light i ih nr dmal heeoa beigia stimcul note: these lists are meant only as a suggestion for inquiry. h.s. 208 the golden dawn: volume 11 book three e. ofaltarandstand in gradesigns. 2ndad. in s 'vesphi1. incense, makes a cross over it. phil. walks round repeating 04--b 7 words while 2ndad. stands in= sign. phil. returns s. removes shade. 2ndad. takes him to altar, directs him to place lncense at s. he takes cross from phil.'s neck and places it in the midst of the four elements. phil. is directed to stand w <174> of altar in= sign, 3rd ad. behind phil. the four officers in grade signs. hiereus. from the centre outwards, so moveth the point as it traceth the line and the cross. equated and equilibrated lie here the four elem

church as distinguished from the order. the empress, whose letter is daleth, is the door of the inner mysteries, as venus is the door of the vault. her colours are emerald, sky-blue, bluegreen and cerise or rose-pink. w. the emperor. here we have the great energising forces as indicated by the varying shades of red. it may be noted here that the red paths remain red in all planes, varying only in shade. thus aries, the emperor, the pioneer, the general, is blood and deep crimson, red, pure vermillion or flowing fiery red. he is ho nike, the conqueror, hot, passionate, impetuous, the apotheosis of mars, whether in love or in war. he is the positive masculine as the empress is the positive feminine. v. hierophant. the high priest is the counterpart of the high priestess. as aries is the hous

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

ence it results that the conception of god by man is ever that of an infinite man who makes man a finite god. man can realize that which he believes in the measure of that which he knows, by reason of that which he knows not, and he can accomplish all that he wills in the measure of that which he believes and by reason of that which he knows. the analogy of contraries is the relation of light and shade, of height and hollow, of plenum and void. allegory, the mother of all dogmas, is the substitution of impressions for dies, of shadows for realities. it is the fable of truth and the truth of fable. one does not invent a dogma, one veils a truth, and a shade for weak eyes is produced. the initiator is not an impostor, he is a revealer, that is, following the meaning of the latin word revelar

RUBY TABLET OF SET

universe; the culmination being portrayed in the elect of set, the xeper-xem principle. accoutrements: 1) draped altar with a) bell or gong, b) two black candles, c) chalice with elixir, d) ritual text, e) sword or pointer, f) incense and burner 2) appropriate music [enough for at least one hour] 3) one black candle with holder for each of the cardinal points/ shades 4) inverse pentagram 5) white shade to cover the fifth shade 6) printed statements for the shades 7) subject to portray corpse with whitened face and hood; subject will lie on back as if dead on table between altar and exit door. 8) any instruments, visual aids, or items relative to desire of performer(s. note: shades of the past and present may be dressed in the uniform or costume of the period or props may be used that are f

e 6) printed statements for the shades 7) subject to portray corpse with whitened face and hood; subject will lie on back as if dead on table between altar and exit door. 8) any instruments, visual aids, or items relative to desire of performer(s. note: shades of the past and present may be dressed in the uniform or costume of the period or props may be used that are familiar or indigenous to the shade. the ceremony scene: empty chamber, except for the corpse who is lying in his respective place, sheathed in white, and the assistant who lights the two altar candles, any other lighting devices used, and starts the music. classification: v2- b6r.2- 1 author: r. amon dececco(1) iii date: july 14, xiv, set-i conclave, windsor, ontario, canada revision: november 5, xxiv(2) reading list: 1. all

ndsor, ontario, canada revision: november 5, xxiv(2) reading list: 1. all enter except the celebrant and the four shades, and form a semicircle around the chamber [seating is optional; the assistant's place is at right of altar] 2. three or four minutes are allowed to pass for personal preparation and concentration. 3. the four shades enter, and place themselves at the cardinal points as follows: shade #1- west; shade #2- south; shade #3- east; shade #4- north [left of altar. 4. the celebrant enters slowly and faces altar. 5. the assistant walks around entire chamber with burning incense to seal the interior from outside influences, whilst the celebrant rings bell or gong nine times, turning counterclockwise to focus the attention of assembled wills. pollutionary. 6. the celebrant now summ

and presents the body of the ritual, introducing the four shades. hail, my brothers and sisters of the night. welcome to the abode of darkness. with us we have the shades of the past, present, and future. we will travel through time and hint at our journey into setamorphosis. hear now the thoughts that we have captured out of the void. 12. shades [the celebrant will ring the bell once before each shade recites] shade# 1- imhotep i am the shade of imhotep, son of ptah and nut. my realm was memphis, where the triad of ptah, sekhmet, and nefertum-imhotep dwelled. i later became the greek aesculapius. i am seed of the giants of old who dwelled in greater kingdoms than yours. i brought with my heredity knowledge and crafts of all the sciences. i gave to khem my stepped pyramid for which zozier'

hings that mere man alone could not develop. for three thousand years i was venerated by the people of khem as a genius. my people were deserving of beauty, and were anxious to learn, and glorified all pursuits. my gifts to the time were the tools of the future. look about you, i am here. for even though your world be destroyed, my essence is forever in the desires of even one to build and renew. shade# 2- nostradamus i was born michael nostradamus, a jew-christian in 1503. i came from physicians and astronomers. i became a born healer as remarkable as paracelsus. in my time, plagues and floods menaced my france. i showed the people disinfectants and helped the healings. i later became a prophet. i feared not from where came these powers, but the people of my time thought me a magus come f

who heeded me not. for hear my prophecy for you from the centuries: like the great king of the mongolians the year 1999 seventh month, the great king of terror will descend from the sky, at this time mars will reign for the good cause. from the black book of your temple came a warning by your magus' dream. i say, look ahead twenty years and prepare to avoid the menace. there are none such as you! shade# 3- hitler my name is adolf. am i repulsive to you? i was the master of my time. remember my power. i had half the world at my feet. imagine what i could have done if i hadn't. no matter. i had a vision. i was chosen by the secret chiefs to lead the new god-being. i was to be the herald of the new breed of humanity, but i bungled it. the ancient human species, i said, is in a state of declin

am no hero to you. i am but a distorted example of the god-being; and you have had some among your ranks. the ages of ice and fire continue. the elect of this world will soar to heights i have dreamed of. i am partly a past example of you. but you are not like me. in the dark hell of your minds you dwell and will survive secretly. you are the new mutations: the god-beings of atlantis. going home. shade# 4- the master of the temple i shall speak for my order. i am the present personification of the blue guardians of the ancient temple. my abode or plane is in khem [xem: a form of the essence that is set. i have come into being as what i have become. i am unlike the others and i am many. more are hidden and await their place. my order is of those who exercise the wills of the powers of darkn

have not time for pettiness. we have not the energy to spare for the unworthy. we respect not the weaknesses of mankind. from this, set-i, we proclaim our path, for we are the travelers of the way. the path leads to godhood. tarry not, for we desire togetherness. look to the night, for there we shall be understood. gaze upon your gift from beyond- the pentagram of set- and make thy way. 13. after shade #4 has recited, the celebrant says contemplate ye setians on what has just passed, and what will come to be. 14. the celebrant moves over and kisses the corpse on lips. he corpse stirs, rises slowly, faces the assembly, drops its white sheet, and begins to recite: shade# 5 i do not yet exist. i am coming from death to life. i have traversed the ancient kingdoms of atlantis and lemuria to khe

i am becoming the embodiment of your individual electroenergies. you cannot survive with me, for i will continue after you have shed your weak, earthly shells. fear me not. for i am your only hope of surviving the coming annihilation. embrace me now, and keep me with you henceforth. come. hold me. partake of my essence, for with it we shall now go on to other things. for this rite is ending soon. shade# 6- crowley(5) i am the beast. i came to be the scribe. i brought into the light words i could not understand. i was the messenger. i understood dimly, or not at all. but you who now hear me understand what i did not. the new age that i could not see nor understand is here. it is to you that my messages are sent. i prepared the way. many of my time followed me. i was the magus of my time. ev

es were made to the ritual text. 3 ed. note: this is identified a priest of set, iii, since in the year xiv there were but five degrees of initiation in the temple of set. today it would be "three of the six. an adept celebrant would instead hold two of the six. 4 ed. note: this identifies a member of the council of nine. a celebrant who is not a councillor would leave this phrase out. 5 optional shade- may be used if the celebrant has an affinity for crowley. this shade will have been part of the semi-circle of participants, unidentified, and only now will he step forward to the center of the ritual area. shade# 6 was submitted by priestess willie browning after the performance of the rite was done at set-i. the working of the eternal source the "working of the eternal source" presents in

k will be as i desire. ptah: when shall we begin? set: now. this first card shall replace the card now called art. it must be renamed the golden section, and drawn thusly. at this point a tcham sceptre approximately four and a half feet long materializes in his left hand. drawing it from left to right the new card is brought into view much like light being admitted to a room as you raise a window shade. the card hangs unsupported in the air and is breathtaking in design and color. set: after you have made a few sketches i shall explain some of the finer points regarding the card's construction. proceed. for the next twenty minutes i sketch furiously. i am careful to maintain all spatial relationships. frequent notes relating to color are entered in the margins. ptah: i'm almost finished. a

SALMANRUSHDIE THESATANICVERSES

and the garden is overgrown, we are just junglee people, he thinks so, and look how coarse our movies are, now he doesn't enjoy, and so much disease you can't even drink water from the tap, my god, he really got an education, husband, our little sallu, england--returned, and talking so fine and all" they were walking on the lawn in the evening, watching the sun dive into the sea, wandering in the shade of those great spreading trees, some snaky some bearded, which salahuddin (who now called himself saladin after the fashion of the english school, but would remain chamchawala for a while yet, until a theatrical agent shortened his name for commercial reasons) had begun to be able to name, jackfruit, banyan, jacaranda, flame of the forest, plane. small chhooi-mooi touch-me-not plants grew at

carage, a farmhouse in normandy, a tuscan belltower, a sea--coast in bohemia "all haunted" she explained "clanks, howls, blood on the rugs, women in nighties, the works. nobody gives up land without a fight" nobody except me, chamcha thought, a melancholy clutching at him as he lay beside zeenat vakil. maybe i'm a ghost already. but at least a ghost with an airline ticket, success, money, wife. a shade, but living in the tangible, material world. with _assets. yes, sir. zeeny stroked the hairs curling over his ears "sometimes, when you're quiet" she murmured "when you aren't doing funny voices or acting grand, and when you forget people are watching, you look just like a blank. you know? an empty slate, nobody home. it makes me mad, sometimes, i want to slap you. to sting you back into lif

bed everest, man. twenty-nine thousand and two feet, or maybe twenty-nine one four one. straight to the top. you think i can't get on a jumbo-jet for a woman like that" the harder gibreel farishta tried to explain his obsession with the mountain--climber alleluia cone, the more saladin tried to conjure up the memory of pamela, but she wouldn't come. at first it would be zeeny who visited him, her shade, and then after a time there was nobody at all. gibreel's passion began to drive chamcha wild with anger and frustration, but farishta didn't notice it, slapped him on the back _cheer up, spoono, won't be long now. o o o on the hundred and tenth day tavleen walked up to the little goateed hostage, jalandri, and motioned with her finger. our patience has been exhausted, she announced, we have

on guard, even though she no longer had any need of protectors. he was a former untouchable from the neighbouring village of chatnapatna who had been converted to islam and taken the name of osman. ayesha never acknowledged osman's presence, nor did he ask for such acknowledgement. the leafy branches of the village waved over their heads in the breeze. the village of titlipur had grown up in the shade of an immense ban yan--tree, a single monarch that ruled, with its multiple roots, over an area more than half a mile in diameter. by now the growth of tree into village and village into tree had become so intricate that it was impossible to differentiate between the two. certain districts of the tree had become well-known lovers' nooks; others were chicken runs. some of the poorer labourers

reamer, dreaming, wants (but is unable) to protest: i never laid a finger on her, what do you think this is, some kind of wet dream or what? damn me if i know from where that girl was getting her information/inspiration. not from this quarter, that's for sure. this happened: she was walking back to her village, but then she seemed to grow weary all of a sudden, and went off the path to lie in the shade of a tamarind--tree and rest. the moment her eyes closed he was there beside her, dreaming gibreel in coat and hat, sweltering in the heat. she looked at him but he couldn't say what she saw, wings maybe, haloes, the works. then he was lying there and finding he could not get up, his limbs had become heavier than iron bars, it seemed as if his body might be crushed by its own weight into the

l that to her husband she grew sullen and shrugged petulantly when he asked her why she wasted so much time with the village's craziest girl. mishal's new reticence worsened the itch in mirza saeed's heart, and made him jealous, too, although he wasn't sure if he was jealous of ayesha, or mishal. he noticed for the first time that the mistress of the butterflies had eyes of the same lustrous grey shade as his wife, and for some reason this made him cross, too, as if it proved that the women were ganging up on him, whispering god knew what secrets; maybe they were chittcring and chattering about him! this zenana business seemed to have backfired; even that old jelly mrs. qureishi had been taken in by ayesha. quite a threesome, thought mirza saeed; when mumbo-jumbo gets in through your door

h/the organs of her fancy, and with them forge/illusions as he list, phantasms and dreams, had in fact been planted in his head by that same ambiguous creature, that upstairs-downstairs thing, who had confronted him in alleluia's boudoir, and awoken him from his long waking sleep- then rekha, too, was perhaps an emissary of this god, an external, divine antagonist and not an inner, guilt-produced shade; one sent to wrestle with him and make him whole again. his nose, leaking blood, began to throb painfully. he had never been able to tolerate pain "always a cry-baby" rekha laughed in his face. shaitan had understood more _lives there who loves his pain _who would not,finding way, break loose from hell _though thither doomed? thou wouldst thyself, no doubt _and boldly venture to whatever pla

earth. their kisses grew longer and more passionate. sometimes she would not detach himself when the buzzer rang for the lift; uriah would have to push her back, with a cry of "cool off, girl, the public" uriah had a vocational attitude to his work. he spoke to her of his pride in his uniform, of his satisfaction at being in the public service, giving his life to society. she thought he sounded a shade pompous, and wanted to say "uri, man, you jus a elevator boy here" but intuiting that such realism would not be well received, she held her troublesome tongue, or, rather, pushed it into his mouth. their embraces in the tunnel became wars. now he was trying to get away, straightening his tunic, while she bit his ear and pushed her hand down inside his trousers "you crazy" he said, but she, c

anged and naked-headed wife, who spoke thickly through clamped teeth "j.j. is standing outside in the street. the damn fool says he can't come in unless you say it's okay with you" she had, as usual, been drinking. chamcha, greatly astonished, more or less blurted out "what about you, you want him to come in" which pamela interpreted as his way of rubbing salt in the wound. turning an even deeper shade of purple she nodded with humiliated ferocity _yes. so it was that on his first night home, saladin chamcha went outside "hey, hombre! you're really _well" jumpy greeted him in terror, making as if to slap palms, to conceal his fear- and persuaded his wife's lover to share her bed. then he retreated upstairs, because jumpy's mortification now prevented him from entering the house until chamc

because jumpy's mortification now prevented him from entering the house until chamcha was safely out of the way "what a man" jumpy wept at pamela "he's a _prince, a _saint "if you don't pack it in" pamela chamcha warned apoplectically "i'll set the fucking dog on you" o o o jumpy continued to find chamcha's presence distracting, envisaging him (or so it appeared from his behaviour) as a minatory shade that needed to be constantly placated. when he cooked pamela a meal (he had turned out, to her surprise and relief, to be quite a mughlai chef) he insisted on asking chamcha down to join them, and, when saladin demurred, took him up a tray, explaining to pamela that to do otherwise would be rude, and also provocative "look what he permits under his own roof! he's a _giant; least we can do is

uble. later that day, in the afternoon heat, a group of town youths known to have rss and vishwa hindu parishad connections began throwing stones from nearby rooftops; whereupon the station head officer had them arrested and in jail in two minutes flat "ayesha, daughter" srinivas said aloud to the empty air "what the hell happened to you" during the heat of the day the pilgrims rested in whatever shade they could find. srinivas wandered among them in a kind of daze, filled up with emotion, realizing that a great turning- point in his life had unaccountably arrived. his eyes kept searching out the transformed figure of ayesha the seer, who was resting in the shade of a pipal-tree in the company of mishal akhtar, her mother mrs. qureishi, and the lovesick osman with his bullock. eventually s

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ive you, and with it many you shall save. and i saw that he was holding in his hand a bright red stick that was alive, and as i looked it sprouted at the top and sent forth branches, and on the branches many leaves came out and murmured and in the leaves the birds began to sing. and then for just a little while i 40 world religions: primary sources black elk speaks thought i saw beneath it in the shade the circled villages of people and every living thing with roots or legs or wings, and all were happy. it shall stand in the center of the nation s circle, said the grandfather, a cane to walk with and a people s heart; and by your powers you shall make it blossom. then when he had been still a little while to hear the birds sing, he spoke again: behold the earth! so i looked down and saw it

n mind is learning to understand natural phenomena and in the degree that science progressively correlates human and social events. god, today, no longer represents the same forces as in the beginning of his existence; neither does he direct human destiny with the same iron hand as of yore. rather does the god idea express a sort of spiritualistic stimulus to satisfy the fads and fancies of every shade of human weakness. in the course of human development the god idea has been forced to adapt itself to every phase of human affairs, which is perfectly consistent with the origin of the idea itself. the conception of gods originated in fear and curiosity. primitive man, unable to understand the phenomena of nature and harassed by them, saw in every terrifying manifestation some sinister force

SEPHER YETZIRAH WESTCOTT

faith to the righteous, and they are clothed with the holy spirit by it, and it is called the foundation of excellence in the state of higher things. the eighteenth path is called the intelligence or house of influence (by the greatness of whose abundance the influx of good things upon created beings is increased, and from its midst the arcana and hidden senses are drawn forth, which dwell in its shade and which cling to it, from the cause of all causes. the nineteenth path is the intelligence of the secret of all the activities of the spiritual beings, and is so called because of the influence diffused by it from the most high and exalted sublime glory. the twentieth path is the intelligence of will, and is so called because it is the means of preparation of all and each created being, an

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

you. why not? it works for us. is this magic? yes. by the way, don't forget to say thank you! here are other experiments that you can do: when you are out in the midday and become too warm, why not ask for a cloud to shield you from the sun? it's a plausible request isn't it? after all, there are a lot of clouds hanging around doing nothing. why not have an elemental move its cloud over a bit and shade you with it? oh yes, don't forget to say thank you, as you may grow warm again. get the idea? want a breeze? how about holding back the rain for a few moments while you get inside? stock market tips and such come later to those who persevere. lucifer takes care of his own. need we say more? the path gets steeper congratulations! you have survived the first twelve keys and it's time to sharpe

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

them. the music, once admitted to the soul, becomes also a sort of spirit, and never dies. it wanders perturbedly through the halls and galleries of the memory, and is often heard again, distinct and living as when it first displaced the wavelets of the air. now at times, then, these phantoms of sound floated back upon her fancy; if gay, to call a smile from every dimple; if mournful, to throw a shade upon her brow, to make her cease from her childishmirth, and sit apart and muse. rightly, then, in a typical sense, might this fair creature, so airy in her shape, so harmonious in her beauty, so unfamiliar in her ways and thoughts, rightly might she be called a daughter, less of the musician than the music, a being for whom you could imagine that some fate was reserved, less of actual life

e be fulfilled which centre round the hearth of home" he paused, as viola's breast heaved beneath its robe. and with a burst of natural and innocent emotions, scarcely comprehending, though an italian, the grave nature of his advice, she exclaimed "ah, excellency, you cannot know how dear to me that home is already. and my father, there would be no home, signor, without him" a deep and melancholy shade settled over the face of the cavalier. he looked up at the quiet house buried amidst the vine-leaves, and turned again to the vivid, animated face of the young actress "it is well" said he "a simple heart may be its own best guide, and so, go on, and prosper. adieu, fair singer "adieu, excellency; but" and something she could not resist an anxious, sickening feeling of fear and hope, impelle

the theatre; and the next day, still disturbed by bewildered fancies, and averse to the sober and sarcastic companionship of mervale, glyndon sauntered musingly into the public gardens, and paused under the very tree under which he had first heard the voice that had exercised upon his mind so singular an influence. the gardens were deserted. he threw himself on one of the seats placed beneath the shade; and again, in the midst of his reverie, the same cold shudder came over him which zanoni had so distinctly defined, and to which he had ascribed so extraordinary a cause. he roused himself with a sudden effort, and started to see, seated next him, a figure hideous enough to have personated one of the malignant beings of whom zanoni had spoken. it was a small man, dressed in a fashion striki

ressed nearer to her, and clasped her hand in his "but what should i give thee in return "love, love, only love "a sister's love "ah, speak not with such cruel coldness "it is all i have for thee. listen to me, signor: when i look on your face, when i hear your voice, a certain serene and tranquil calm creeps over and lulls thoughts, oh, how feverish, how wild! when thou art gone, the day seems a shade more dark; but the shadow soon flies. i miss thee not; i think not of thee: no, i love thee not; and i will give myself only where i love "but i would teach thee to love me; fear it not. nay, such love as thou describest, in our tranquil climates, is the love of innocence and youth "of innocence" said viola "is it so? perhaps" she paused, and added, with an effort "foreigner! and wouldst tho

; the sound ceased, there was a knock at the door. her heart beat violently; but fear gave way to another sentiment when she heard a voice, too well known, calling on her name. she paused, and then, with the fearlessness of innocence, descended and unbarred the door. zanoni entered with a light and hasty step. his horseman's cloak fitted tightly to his noble form, and his broad hat threw a gloomy shade over his commanding features. the girl followed him into the room she had just left, trembling and blushing deeply, and stood before him with the lamp she held shining upward on her cheek and the long hair that fell like a shower of light over the half-clad shoulders and heaving bust "viola" said zanoni, in a voice that spoke deep emotion "i am by thy side once more to save thee. not a momen

o knew their language as a native, whose voice often cheered them in their humble sorrows, and whose hand was never closed to their wants, long after he had left their shore preserved his memory by grateful traditions, and still point to the lofty platanus beneath which they had often seen him seated, alone and thoughtful, in the heats of noon. but zanoni had haunts less open to the gaze than the shade of the platanus. in that isle there are the bituminous springs which herodotus has commemorated. often at night, the moon, at least, beheld him emerging from the myrtle and cystus that clothe the hillocks around the marsh that imbeds the pools containing the inflammable materia, all the medical uses of which, as applied to the nerves of organic life, modern science has not yet perhaps explor

ice, as the paper dropped from his trembling hand "give them to me! give them to me! think again, think again! barrere is right right 'frappons! il n'y a que les morts qui ne revient pas" chapter 7.ii. la haine, dans ces lieux, n'a qu'un glaive assassin. elle marche dans l'ombre. la harpe "jeanne de naples" act iv. sc. 1 (hate, in these regions, has but the sword of the assassin. she moves in the shade) while such the designs and fears of maximilien robespierre, common danger, common hatred, whatever was yet left of mercy or of virtue in the agents of the revolution, served to unite strange opposites in hostility to the universal death-dealer. there was, indeed, an actual conspiracy at work against him among men little less bespattered than himself with innocent blood. but that conspiracy

d in riot, as i have told thee, it haunts me not. but i comprehend now what mejnour said in his dark apothegms 'that i should dread the spectre most when unseen' in virtuous and calm resolution it appears, ay, i behold it now; there, there, with its livid eyes" and the drops fell from his brow "but it shall no longer daunt me from that resolution. i face it, and it gradually darkens back into the shade" he paused, and his eyes dwelt with a terrible exultation upon the sunlit space; then, with a heavy and deep-drawn breath, he resumed "viola, i have found the means of escape. we will leave this city. in some other land we will endeavour to comfort each other, and forget the past "no" said viola, calmly "i have no further wish to stir, till i am born hence to the last resting-place. i dreame

itted to the practical initiation till not one earthly wish chained that sublimest faculty which you call the imagination, one carnal desire clouded the penetrative essence that you call the intellect. and even then, and at the best, how few attained to the last mystery! happier inasmuch as they attained the earlier to the holy glories for which death is the heavenliest gate" zanoni paused, and a shade of thought and sorrow darkened his celestial beauty "and are there, indeed, others, besides thee and mejnour, who lay claim to thine attributes, and have attained to thy secrets "others there have been before us, but we two now are alone on earth "imposter, thou betrayest thyself! if they could conquer death, why live they not yet (glyndon appears to forget that mejnour had before answered t

ien could recover his surprise, the visitor was gone. back went the avenger to his conclave an altered man "i have heard tidings, no matter what" he cried "that have changed my purpose. on the 10th we are destined to the guillotine. i revoke my counsel for delay. robespierre comes to the convention to-morrow; there we must confront and crush him. from the mountain shall frown against him the grim shade of danton, from the plain shall rise, in their bloody cerements, the spectres of vergniaud and condorcet. frappons "frappons" cried even barrere, startled into energy by the new daring of his colleague "frappons! il n'y a que les morts qui ne reviennent pas" it was observable (and the fact may be found in one of the memoirs of the time) that, during that day and night (the 7th thermidor, a s

SIR WALLIS BUDGE EGYPTIAN MAGIC

work bearing the same title also existed; it was not divided into chapters, but it contained two versions of the history of the creation, and a list of the evil names of apep, and a hymn to ra. 2 among the chapters of the former work was one entitled "chapter of putting the fire upon apep" which reads "fire be upon thee, apep, thou enemy of ra! the eye of horus prevails over the accursed soul and shade of apep, and the p. 80 flame of the eye of horus shall gnaw into that enemy of ra; and the flame of the eye of horus shall consume all the enemies of the mighty god, life! strength! health! both in death and in life. when apep is given to the flame" says the rubric "thou shalt gay these words of power--taste thou death, o apep, get thee back, retreat, o enemy of ra, fall down, be repulsed, g

shine" in another part of this book the reciter is told to say the following "firmly with the mouth "down upon thy face, o apep, enemy of ra! the flame which cometh forth from the eye of horus advanceth against thee. thou art thrust down into the flame it of fire and it cometh against thee. its flame is deadly to thy soul, and to thy spirit, and to thy words of power, and to thy body, and to thy shade. the lady of fire prevaileth over thee, the flame pierceth thy soul, it maketh an end of thy person, and it darteth into thy form. the eye of horus which is powerful against its enemy hath cast thee down, it devoureth thee, the great fire trieth thee, the eye of ra prevaileth over thee, the flame devoureth thee, and what escapeth from it hath no being. get thee back, for thou art cut asunder

SPENSER THE CULT OF THE ALL SEEING EYE 1960

er. as to the reverse. it can hardly (however artistically treated by the designer) look otherwise than as a dull emblem of a masonic fraternity."12 justin winsor described the reverse side as "both unintelligent and commonplace. if it can be kept in the dark, as it seems to have been kept, why not keep it so" t. f. dwight also felt that "it has been so long kept in the dark, a few months more of shade will do it no harm" william whitmore considered it "a thankless task to arrange it, as professor norton says; use it as little as possible" j. d. chaplin jr. objected to the crest of stars on the obverse side "this is bad, very bad, heraldically" he also noted that "the law does not call for 13 courses of stone" in the pyramid on the reverse side.13 "so general was the criticism of it (the r

TECHNICIANS GUIDE TO THE LEFT HAND PATH

o those who are magically sensitive to them. in general, we can observe from the law of the trapezoid that angles create polarities within the psyche. if an individual is aware of this ability- the beneficial, stimulating and energizing properties of the angles- these may be willfully directed as catalysts for transformation. if one is not aware of these properties they can be frightening as they shade the subjective contents of thought through those same characteristics. so, the mechanism (neuronic tracing) of angular prosthesis, and its effect upon consciousness is realized. understanding these mechanisms allows a focused setting to be synthetically created that take full advantage of these unique angular properties. the ultimate purpose of all this preparation being to create appropriat

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ausing them to believe that they are on a mission from god and that they must carry out his will. thousands of pilgrims come each year from all over the world to experience the sacred sites of old jerusalem. the visitors are able to walk the streets where many of their biblical heroes and heroines trod. in jersusalem, citizens of our modern, fast-paced technological society can meditate under the shade of olive trees and reflect upon the divine inspiration that guided the ancient prophets, teachers, and kings to write the psalms, sermons, and scriptures. the pilgrims can leave the city and travel through the same landscapes where the great figures of the bible and the qu ran sought god and heard his messages. such a total immersion in the places and events recounted in scripture overpowers

THE GOD OF THE WITCHES

enous plants from which dye-stuffs are obtained is surprisingly large, such plantsare to be found in all parts of the british isles and the dyes cover the whole range of colour. lichens give veryfine dyes, red, yellow and blue; besides these, other plants and trees have been in use from time immemorialand dyes are still made from their roots, bark, leaves and fruit. all combinations of colour and shade can bemade by mixing the dyes, but it is perhaps worth noting that there is no record of yellow being worn by thefairies; blue, black, green, and a little red, were the chief colours. green was the favourite colour, the reason,probably being that the fairies were originally hunters, and green made them less visible to their quarry.later, when they themselves were hunted, green was the best c

THE KEY TO THE MYSTERIES

house of mme. a, and found that the ecclesiastic had been waiting for them for some moments. he was a young and slim man; he had an arched and pointed nose, with dull blue eyes. his bony and projecting forehead was rather broad than high, his head was dolichocephalic, his hair flat and short, parted on one side, of a greyish blond with just a tinge of chestnut of a rather curious and disagreeable shade. his mouth was sensual and quarrelsome; his manners were affable, his voice soft, and his speech sometimes a little embarrassed. questioned by eliphas levi concerning the object of his visit, he replied that he was on the look-out for the "grimoire" of honorius, and that he had come to learn from the professor of occult science how to obtain that little black book, now-a-days almost impossib

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

lore of the fallen is a poetic-invocation of the cunning path, that of the sabbat and sethanic gnosis of lucifer and cain, from which the initiatic fire is passed from spirit to spirit. the spirit-familiar of austin osman spare, known as the black eagle is presented here as a guide by a sinistral (left way) sigillic formula, including an invocation chant and essay upon the shadow of this vampyric shade. two formulas of the sun and the moon are given, which is a sigillized text of the watchers of the book of enoch. the grimoire ends with an invocation of set the adversary. azothoz is beautifully illustrated by elda isela ford, who captures the pictorial symbolization of the darker aspects of the sorcerous path. azothoz is a grimoire of lyric, that by recitation does the essence make itself

ft and primal sorcery is bound within the yatuivdah and dregvants7 of iran and persia, within the early zoroastrian religion. the middle eastern cults and sects of magical practice produced what we commonly call magickal paths today. what was lost or well forgotten, by some incantation or spell of remembrance, such surged forth as a bestial atavism that which was dead now emerged as a necromantic shade. by the wealth of symbolism there is indeed much to develop from be ready to grasp that which was always slightly out of reach by dream, that fleeting moment of truth not so lightly fallen before you. 4 angels are considered by abu-hamid mohammed al-ghazali to be the higher faculties of man. 5 empyrean= highest heavens, heights, the astral plane which leads to the psyche or genius revealed

THE PATH OF KABBALAH

ity is called rosh hodesh (the first day of the month. each weekday designates a different kind of light. on rosh hodesh partzuf zon (zeir anpin and nukva) of atzilut rises to partzuf yeshsut (israel saba vetvuna, meaning it climbs one degree, and illuminates a completely different quality of light. the next level up is called shabbat (the sabbath. every minute and every hour bears its own unique shade in spirituality. the influence of the light on the souls in our world is a perpetual state. as a result, there is an ongoing process of correction and movement. without the constant change and influence of light, the vessel would remain immobile. a vessel moves under the influence of affliction, which is the consequence of the absence of light in the vessel, or the permeation of light into i

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

d as are the sides of the heptagonal vault, so also will be the contents of these seven chapters. but here at least we shall alone content ourselves with quoting from one poem. gorpheus, h and then only loose from the massive setting a few of its flashing stones. in book i the invocation of venus is very fine. the third verse being: down to the loveless sea where lay persephone violate, where the shade of earth is black, crystalline out of space flames the immortal face! the glory of the comet-tailed track blinds all black earth with tears. silence awakes and hears the music of thy moving come over the starry spheres *orpheus, vol. iii, p. 168. the song of gthe hours, h*1. and gspring, h*2. are also magnificent, as are the invocation of hecate;*3. the three judges,*4. and the furies;*5. th

s an old hag, soon to change again into her own brilliant form, thus symbolizing the joy she brought him from out the hideousness of his fate; for during the day he should assume the form of the divinest of divine maidens, and only at the passionate hour of noon, crawl away before the full glory of the sun a wriggling serpent. she bids him seek zeus, and leaves the rest to him. gto the lascivious shade of ida fs deep recesses h he wends his way: so fair, her image in the brook might make a passionless old god his hunger slake by plunging in the waters, though he knew his drowning body drowned her image too *the tale of archais, vol. i, p. 21. there he, or now she, meets the great god wandering through the green trees and the cool groves, as jahveh was wont once to do. amidst those shades o

earlier than being, when yet thought was not, shapeless and unseeing, made misbegotten of deity on death, there brooded on the waters the strange breath of an incarnate hatred. darkness fell and chaos, from prodigious gulphs of hell. life, that rejoiced to travail with a man, looked where the cohorts of destruction ran, saw darkness visible, and was afraid, seeing. there grew like death a monster shade, blind as the coffin, as the covering sod damp, as the corpse obscene, the christian god. so to the agony dirges of despair man cleft the womb, and shook the icy air with bitter cries for light and life and love. but these, begotten of the world above, withdrew their glory, and the iron world rolled on its cruel way, and passion furled its pure wings, and abased itself, and bore fetters impu

nows or hath ideas; but the ideas are not conveyed to him by sense as ours are c *three dialogues, p. 106. god to him is a mahayogi. it is absolutely true of hume, but hume, studiously avoiding the word god, could find no helpmeet to fill his place: for my part, when i enter most intimately into what i call myself, i always stumble on some particular perception or other, of heat or cold, light or shade, love or hatred, pain or pleasure. i never can catch myself at any time without a perception, and never can observe anything but the perception.*1. we only feel the event, namely, the existence of an idea, consequent to the command of the will: but the manner, in which this operation is performed, the power by which it is produced, is entirely beyond our comprehension c the command of the mi

THE BINDING OF SHADOWS

nga. take the wand, encircling counter-clockwise and intone: i summon the mighty dead from the spaces of silence from which the grave cradles. i give you life by blood and by soil, by the essence of my being. emerge from your sleep of death and encircle my being, protecting my body as i dream and walk the web of night. as thanatos i require your service, for we are bound by the laws of death. the shade will feed from your astral body while you dream, giving it nourishment to perform the duties of its creation. i have found such shades are forced away from the body when you arrive back in the fleflsacred texts egypt ehh index index next the book of gates with the short form of the book am-tuat london; kegan, paul, trench, tr bner& co [1905] scanned at sacred-texts.com, may 2003. j.b. hare

THE HOLY BIBLE KING JAMES VERSION

k, they [are] for war. psalm 121 a song of degrees. 121:1 i will lift up mine eyes unto the hills, from whence cometh my help. 121:2 my help [cometh] from the lord, which made heaven and earth. 121:3 he will not suffer thy foot to be moved: he that keepeth thee will not slumber. 121:4 behold, he that keepeth israel shall neither slumber nor sleep. 121:5 the lord [is] thy keeper: the lord [is] thy shade upon thy right hand. 121:6 the sun shall not smite thee by day, nor the moon by night. 121:7 the lord shall preserve thee from all evil: he shall preserve thy soul. 121:8 the lord shall preserve thy going out and thy coming in from this time forth, and even for evermore. psalm 122 a song of degrees of david. 122:1 i was glad when they said unto me, let us go into the house of the lord. 122:2

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

the same purpose occur in almost every page of the iliad and odyssey. 3 levit. ch. xvii. ver. 11& 14. of priapus 99 by ulysses;1 by which their faculties were renewed by a reunion with the divine emanation, from which they had been separated. the soul of tiresias is said to be entire in hell, and to possess alone the power of perception, because with him this divine emanation still remained. the shade of hercules is described among the other ghosts, though he himself, as the poet says, was then in heaven; that is, the active principle of thought and perception returned to its native heaven, whilst the passive, or merely sensitive, remained on earth, from whence it sprung.2 the final separation of these two did not take place till the body was consumed by fire, as appears from the ghost of

TYSON DONALD NEW MILLENNIUM MAGIC

ed with the magi- cal symbol and name of the spirit, usually both. the manifestation of a spirit is facilitated by providing a physical substance the spirit can use to shape into a visible body. in necromantic rituals, where the ghost of a dead person is evoked, this might consist of bones from the corpse combined with fresh blood made to fume over a charcoal fire. the rising smoke would give the shade something to gather into a visible form through which it could express itself to the magus. alternatively, the smoke of appropriate incense, or the steam from boiling water, is sometimes used within the triangle to aid in the manifesta- tion of a spirit. if an elemental spirit of fire is summoned into the triangle, its body can be supplied by the dancing flame of a candle. a scrying crystal

ever be said to have a measurable size, this may be it. thus, the letters of ihvh correspond to the number of dimensions in time-space table of decagram c 8 color symbol beast i sephiroth names of cod archangels order of angels heaven clear point phoenix kether eheieh metatraon chaioth haqadesh north star zodiac 0 chokrnah daath binah yah ratziel auphanirn tint line dragon yellow swastika gryphon shade triangle mare ihvh("elohim) el elohim gibor ihvh("adonai) ihvh tzabaoth("adonai tzabaoth) elohim tzabaoth shaddai (or el chai) adonai malekh (or adonai ha-aretz) tzaphkiel aralirn houses chesed geburah tzadkiel khamael chasrnalim saraphim orange square elephant red pentagram manticore$ c white hexagram sphinx green heptagram unicorn tiphareth raphael malachim netzach haniel elohirn hod micha

color system presented here, the sixteenth path would also receive the color red-purple. the colors of the first ten paths, the sephiroth themselves, can be deter- mined from the colors of the planets assigned to them (see the table at the beginning of chapter 17. the first three sephiroth, called the supernals, do not actually receive colors, but are assigned clarity (kether, tint (chokmah) and shade (binah, which are the dynamics of color itself. yellow is assigned to daath, the eleventh quasi-sephirah. this should be understood as the brilliant, scintillating yellow of the sun. these color assignments are unique to the pre- sent work and do not correspond with the golden dawn system. color is used in magic in the same way all other symbols are used-to provide a foundation for a particu

TYSON DONALD SOUL FLIGHT

notice that the spirit characterized the link between the projected astral body and the physical body as one that "cannot be defined" suggesting that the silver cord, so popular with the spiritualists of the last two centuries, is no more than a visual metaphor for the actual connection. trying to investigate another myth of astral projection popularized by spiritualism, kardec asked the supposed shade of saint alphonsus what would happen if a person whose astral double was away from the body were to be suddenly awakened. the popular belief was that the person would die. the spirit denied the possibility of awakening the body without the presence of the spirit, assuring kardec that the spirit would know of the attempt and would instantly enter the physical body before consciousness returne

land of fairy, and fairies have indeed always been mythically linked with the human dead. the second astral plane is inhabited by dogmatic religious believers, and the first plane by intellectuals. there are two particular forms of astral inhabitants that are cast off from the souls of the dead as they finally free themselves from the astral world entirely and rise above it. the first is called a shade, and the second a shell. their difference is a matter of degree. neither one has any trace of human soul remaining with it. the shade is composed of the collection of habits, thoughts, impulses, and so on that bound a soul to the lower astral levels. as the soul at last rises, these are cast off, or torn away, and retain the lower aspects of human personality. for a period of time they persi

mathers and his wife would sometimes play enochian chess with him, a form of the game based on the older board game of chaturanga that may have been invented by westcott; or it is possible that it was delivered to mathers psychically by the secret chiefs. it required four players, so while his wife, molna, partnered with yeats, mathers would take as his partner an invisible spirit "mathers would shade his eyes with his hands and gaze at the empty chair at the opposite corner of the board before moving his partner's piece."123 yeats did not share mathers' opinion that the secret chiefs with whom he communicated were living human beings. on the contrary, he expressed the view in his autobiographies that they were thought-forms created and given tangible reality by the intense concentration

r hair, gently closes the gaping jaws of a male lion with her bare hands. the tongue of the lion lolls out the side of his mouth to lick her on the hand. on the waite design, the garland of roses around her waist extends down to wrap around the neck of the lion, joining her to the lion. the landscape in which they walk along together is pastoral and pleasant with rolling green grasses and stately shade trees in the background. in taking her pet lion for a walk, the woman, who is evidently of gentle birth, has not wandered far from the grounds of her country estate, to which she is returning. the lion has perceived a threat from a passing traveler and has snarled at the stranger in warning, but the woman admonishes her faithful guardian by closing his jaws. the danger is imaginary, not real

oundation of excellence in the state of higher things" 18. binah to geburah hebrew letter: cheth tarot trump: vii the chariot correspondence: cancer "the eighteenth path is called the intelligence or house of influence (by the greatness of whose abundance the influx of good things upon created beings is increased, and from its midst the arcana and hidden senses are drawn forth, which dwell in its shade and which cling to it, from the cause of all causes" 19. chesed to geburah hebrew letter: teth tarot trump: viii strength correspondence: leo "the nineteenth path is the intelligence of the secret of all the activities of the spiritual beings, and is so called because of the influence diffused by it from the most high and exalted sublime glory" 20. chesed to tiphareth hebrew letter: yod taro

p of florence farr was identified as the "egyptian astral' and was believed by her group to be the spirit of a long-dead egyptian adept. spirits who profess to once have lived as human beings are more inclined to sympathize with human problems, and are better adapted to interaction with humans on a regular personal level. in a practical sense, it does not matter whether the spirit is actually the shade or soul of a dead human being, or only believes itself to have been human-in either case, it acts with human emotions and from human motives. you will find yourself able to talk to this type of spirit, who will listen with sympathy. if the spirit was not syrnpathetic to your situation and problems, it would never have approached you to become your guide. another type of human spirit on the a

0 0

onsecrated, thou mayest approach the gateway of the west (kerux leads the procession to the throne of the hiereus. the hegemon raises all hoodwinks) hiereus (stands threatening with the sword in the right hand, and the banner of the west in the other "thou cannot pass by me" said the guardian of the west "unless you can tell me my name" hegemon "darkness is thy name, thou great one of the path of shades (slowly sinking the point of the sword) 32 hiereus "fear is failure, so be without fear. for he/she that trembles at the flames and the floods and the shadows of the night, has no part of divine light. thou hast known me now, so pass thou on (hegemon pulls down the hoodwink (kerux leads on. they pass the hierophant who gives one knock, then the hiereus gives one knock as they pass by him. a

0 0 INITIATION CEREMONY

of earth, twice consecrated, thou mayest approach the gate of the west they move to the west facing throne and halt. hiereus: rises, takes banner in left hand, menaces candidate with sword. heg: hegemon slips up the candidate's hoodwink. hiereus: thou canst not pass by me saith the guardian of the west unless thou canst tell me my name. heg: darkness is thy name, the great one of the paths of the shades. hiereus (slowly sinking point of sword) child of earth, fear is failure. therefore be without fear, for in the heart of the coward virtue abideth not thou hast known me, so pass thou on. heg: slips hoodwink down again. the procession moves to the north and halt. kerux: child of earth, unpurified and unconsecrated, thou canst not enter the path of the east. stol (signing a cross on the cand

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

the tyrol, villandera near lirixen (velunutris, vuluuuturusa, ucc. to steub. p. 79. 178) ls merely accidental. 208 zio. and favor; it is the two former that harness the steeds of ares'^o^os is called his son (13, 299, and in aeschylus he is provided with a dwelling(/xexadpov tectum, out of which he suddenly leaps. so in the old bohemian songs, tras (tremor) and strakh (terror) burst out of forest shades on the enemy's bands, chase them, press on their necks and squeeze out of their throats a loud cry (kouiginh. hs. 84. 104; they are ghostly and spectral. this borders upon voma, om.i and yggr (pp. 119, 120, terms which designate the .god himself, not his companions, sons or servants, yet they again bear witness to the community there was between wuotan and zio. thorr was called 6tti iotna

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

with past lives, scrying with candles and mirrors, and astral travel. they are good for psychic protection and preventing nightmares. purple can also be used for all rituals where the facts are not clear, for clearing secrecy, for healing the spirit and for banishing what lies in the past, especially failure, and for remembering departed loved ones. below, i have given subdivisions for different shades of purple, but in practice they are interchangeable. indigo indigo is for spiritual healing, for psychic awareness and knowledge of past lives and worlds; it is the colour of the seer. lavender lavender is for dreams and connections with others, on a telepathic level, for awareness of devas and other higher nature spirits and for herb wisdom. violet violet is for clairvoyance, mediumship, s

not of value to be gradually replaced by higher purpose and direction. blue is called the healing colour because a blue aura is often seen around healers. it is a soothing and cooling natural antiseptic, relieving burns, cuts, bruises, insomnia, inflammation of the skin and mouth, sore throats and childhood rashes and teething pains; blue also lowers high temperatures and high blood pressure. all shades of blue, such as violet and indigo, reduce migraines and headaches. blue crystals include sodalite, lapis lazuli, sapphire, blue lace agate and turquoise. purple purple is for inner vision, psychic awareness and spirituality, the colour of the evolving soul. purple is cleansing and uplifting, counteracting doubts and negativity. within the range of purples, specific shades are good for cert

ADEPTUS MINOR INITIATION

d and serpent; and thus, by their aid it may be the better examined and comprehended. the one is ascending, the other is descending; the one is fixed, the other is volatile; the one unites the sephiroth, the other the paths. furthermore, in the serpent of wisdom is shown the ascending spiral, and in the sword the rush of the descending white brilliance from beyond rtk, differentiated into various shades and colors, darkening more and more as they near twklm" 29 mountain of abiegnus chief (indicates diagram of mountain "this is the symbolic mountain of god in the center of the universe, the sacred rosicrucian mountain of initiation, the mystic mountain of abiegnus. below and around it are darkness and silence, and it is crowned with the light ineffable. at its base is the wall of enclosure

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

invocation that follows is to be used, which is the invocation used by the queen of life, inanna, at the time of her descent into that kingdom of woe. it is no less then the opening of the gate of ganzir, that leads to the seven steps into the frightful pit. therefore, do not be alarmed at the sights and sounds that will issue forth from that opening, for they will be the wails and laments of the shades that are chained therein, and the shrieking of the mad god on the throne of darkness. preliminary invocation of the operation of calling of the spirits of the dead who dwell in cutha, of the lost. baad angarru! ninnghizhidda! thee i invoke, serpent of the deep! thee i invoke, ninnghizhidda, horned serpent of the deep! thee i invoke, plumed serpent of the deep! ninnghizhidda! open! open the

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

tic in meaning to include every possible idea, and that one or more of these may always be taken to represent any idea. we assume that any of these hieroglyphics will be understood by the intelligences with whom we wish to communicate in the same sense as it is by ourselves. we have therefore a sort of language. one may compare it to a "lingua franca" which is perhaps defective in expressing fine shades of meaning, and so is unsuitable for literature, but which yet serves for the conduct of daily affairs in places where many tongues are spoken. hindustani is an example of this. but better still is the analogy between the conventional signs and symbols employed by mathematicians, who can thus convey their ideas perfectly<matter of fact, they cannot. the best qualified are the most dif

ltation is equilibrated by an expansion in the other three arms of the cross. hence the angel immediately gives the adept power over the four great princes and their servitors<sacred magic of abramelin the mage> if the magician needs to perform any other operation than this, it is only lawful in so far as it is a necessary preliminary to that one work. there are, however many shades of grey. it is not every magician who is well armed with theory. perhaps one such may invoke jupiter, with the wish to heal others of their physical ills. this sort of thing is harmless<initiation to the sea of attainment, into ditches of irrigation for the fields of material advantage. it is bad business to pay go

ALEISTER CROWLEY MAGICK WITHOUT TEARS

rily composed "elements of nature" the four (or five) elements, the seven (or ten) planets, and the twelve signs of the zodiac. all these are arranged in a geometrical design composed of ten "sephiroth (numbers) and twenty-two "paths" joining them; this is called the tree of life. every idea soever can be, and should be, attributed to one or more of these primary symbols; thus green, in different shades, is a quality or function of venus, the earth, the sea, libra, and others. so also abstract ideas; dishonesty means "an afflicted mercury" generosity a good, though not always strong, jupiter; and so on. the tree of life has got to be learnt by heart; you must know it backwards, forwards, sideways, and upside down; it must become the automatic background of all your thinking. you must keep

ALEISTER CROWLEY THE SWORD OF SONG

nterest to the present essayist that this annihilation of duality is associated with intense and passionless peace and delight; the fact has been a bribe to the unwary, a bait for the charlatan, a hindrance to the philosopher; let us discard it* hume, and kant in the prolegomena, discuss this phenomenon unsatisfactorily. a. c. it is this rapture which has ever been the bond between mystics of all shades; and the obstacle to any accurate observation of the phenomenon, its true causes, and so on. this must always be a stumblingblock to more impressionable minds; but there is no doubt as to the fact it is a fact and its present isolation is to be utterly deplored. may i entreat men of science to conquer the prejudices natural to them when the justly despised ideas of mysticism are mentioned

ALEISTER CROWLEY EQ I 1

y 211 laughter sweep away the web of outer darkness, and reveal the stars of unutterable and uttermost joy! i am alone, and stand on the flames of the mountains of pleasure, and laugh at the fire of rapture; for the breath of my laughter bloweth the bright flames into a pillar of unutterable and uttermost joy. i am alone, and stand amongst the ghosts of the dead, and laugh at the shivering of the shades, for the heart of my laughter pulseth as a mighty fountain of blood clothing the shadows of night with the spirit of unutterable and uttermost joy! i am alone, yea alone, one against all; yet in my sword have i all things; for in it lives the strength of my might, and if joy come not at my beckoning, then joy shall be slain as a disobedient slave, and if sorrow depart not at my command, the

ALEISTER CROWLEY EQ I 5

ous structure is like some ancient palimpsest- a piece of paper on which, as old writing faded out, another and yet another written screen has been superimposed. by our purblind eyes only the last record can be read, but there are ways by which all those ancient faded writings can be made to appear; and this is how it is done. to read those faded writings we use an eye whose sensitivity to minute shades of colour and texture is far greater than our own; a photograph is taken of the paper, on plates prepared so as to be specially sensitive to minute shades of colour, and, according to the exposure given, the time the eye of the camera gazed upon that sheet of paper, another and another writing is impressed upon the sensitive plate used, and the sheet of paper, which to the untrained eye of

ALEISTER CROWLEY EQUINOX EQ I 2 2

at without the formula of horus being formulated in the candidate, that of osiris cannot be grasped. to the candidate this appears as the anger of god; for he cannot as yet comprehend that before mildness can be exercised rightly the forces both of severity and mercy must be known and wielded. therefore the "hegemon" answers for him "darkness is thy name! thou art the great one of the path of the shades" the hegemon then suddenly lifts the veil, and the candidate sees before him standing on the steps of the throne the hiereus with sword pointed to his breast. slowly sinking the blade the "hiereus" says "child of earth, fear is failure: be thou therefore without fear! for in the heart of the coward virtue abideth not! thou hast known me, so pass thou on" the candidate is then re-veiled. the

ALEISTER CROWLEY EQUINOX EQ I 3 2

d consecrated: s.s.d.d, as hiereus, assuming the mask of the spirit, strikes the sigil (now partly bared "once" with the magic sword, and says] 181 thou canst not pass from concealment unto manifestation save by the virtue of the name elohim! before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness; i am the great one of the paths of the shades! i am the exorcist in the midst of the exorcism: appear thou therefore without fear before me, for i am he in whom fear is not! thou hast known me, so pass thou on [magus of art passes round to the throne of the east, assistant magus re-veils the sigil and carries it round once more. they halt, bare, purify and consecrate sigil as before: they approach the gate of the east. sigil unveiled:

; adoration unto thee, nephthyst. o aeshoori, lord of amennti! thou art the lord of life triumphant over death: there is naught in thee but godhead! toum! toum who art in the great dwelling! sovereign lord of all the gods, save me, and deliver! deliver me from that god that feedeth upon the damn d, dog-faced but human-headed; 200 that dwelleth by the pool of fire in the judgment hall, devourer of shades, eater of hearts, the invisible foe! devourer of immortality is his name! unto thee, sole wise, sole mighty, and sole eternal one, be praise and glory for ever: who hast permitted me to enter so far in the sanctuary of the mysteries. not unto me, but unto thy name be the glory [again finish by laying sword on nape of neck, saying: so help me th e lord of the universe and my own higher soul

llar of cloud: below they are lost in clouds of darkness: and above in heaven in unnameable glory. let me enter, o gate of the west [pass to south-west and project astral. then saith the guardian of the gate of the west] thou canst not pass by me, saith the guardian of the west: except thou canst tell me my name [saith the aspirant] darkness is thy name: thou art the great one of the paths of the shades [saith the great one of the night of time] child of earth! remember that fear is failure: be thou therefore without fear: for in the heart of the coward, virtue abideth not! thou has known me now, so pass thou on [pass to the north, and exalt again thy mind unto the contemplation of the mercy and justice of our god, repeating the foregoing prayers; then say] purify me with hyssop and i shal

eth it not" let the mystic circumambulation take place in the place of darkness [go round, knocks &c. in south formulate pillars as before and imagine self as shrouded [in the west] invisible, i cannot pass by the gate of the invisible save by virtue of the name of darkness [formulate forcibly shroud about thee] darkness is my name and concealment! i am the great one invisible of the paths of the shades. i am without fear though veiled in darkness: for within me, though unseen, is the magic of the light [go round. in north, pillars &c, as before [in the east] invisible, i cannot pass by the gate of the invisible, save by virtue of the name of light [form shroud forcibly] i am light shrouded in darkness. i am the wielder of the forces of the bilanx [concentrate shroud mentally. go west of a

ALEISTER CROWLEY EQUINOX EQ I 3 3

was born in 1788. this makes him only thirty years younger than his son charles; and yet these are the good people who make such a fuss about ahaziah being two years older than his father jehoram! the r. p. a. annual, 1910. 6"d" net. from the cover of this review we learn that it contains "a striking poem" by eden phillpotts, whose name evidently tokens his true occupation: it is called "from the shades" and might well remain there. phillpotts informs us that it was "inspired) by the spectacle of paul's statue which now stands on the triumphal pillar of marcus aurelius at rome" we have read of many crimes attributed to this unfortunate saint by modern freethinkers, but none equal to this. poor faustina! we can imagine any self-respecting girl taking to drink and the street to save herself

fter all, should not school teach us to love knowledge instead of hating it? should not school teach us the pretty little fables of great men's lives that we can use them in our conversation afterwards, rather than scores of musty dry-as-dust facts, which can only help us to pass dry-as-dust and useless examinations? give us more of these, mr. watts, dozens more, and we will forgive you "from the shades" best wishes to these little volumes, may you sell a million of each, but "in the sunlight" please. a. quiller. the survival of man. by sir oliver lodge. methuen. 7"s" 6"d" net. one of the most unfortunate results of the divorce between science and religion has been the attempt of each of the partners to set up housekeeping for itself, with the most disastrous results. i shall not run my si

ALEISTER CROWLEY EQUINOX EQ I 3

removing it. he then smites it once with the flat blade of this sword, saying in a loud, clear and firm voice "thou canst not pass from concealment unto manifestation, save by virtue of the name hb:mem-final hb:yod hb:heh hb:lamed hb:aleph. before all things are the chaos, and the darkness, and the gates of the land of night. i am he whose name is 'darkness: i am the great one of the paths of the shades. i am the exorcist in the midst of the exorcism; appear thou therefore without fear before me; for i am he in whom fear is not! thou hast known me; so pass thou on" he then reveils the sigil. n. operations in l repeated at the north. o. processes in m are repeated in the n.w. magician then passes to the east, takes up sigil in left hand, and lotus wand in right "assumes the mask "of the spi

loud: both reaching from darkness to the glory of the heavens. m. now move from between these pillars which thou hast formulated to the west, and say "invisible i cannot pass by the gate of the invisible save by virtue of the name of 'darkness" then formulate forcibly about thee the shroud of darkness, and say "darkness is my name, and concealment: i am the great one invisible of the paths of the shades. i am without fear, though veiled in darkness; for within me though unseen is the magic of the light" n. repeat processes in l. o. repeat processes in m, but say "i am light shrouded in darkness, i am the wielder of the forces of the balance" p. now concentrating mentally about thee the shroud of concealment pass to the west of the altar in the place of the neophyte, face east, remain stand

ALEISTER CROWLEY EQUINOX EQ I 4 3

his strength the lone and lordly elephant. sir palamede his forehead beat "o amorous! o militant! o lord of this arboreal seat" thus worshipped he, and stalking stole into the presence: he emerged. the scent awakes the uneasy soul of that majestic one: upsurged 29 the monster from the oozy bed, and bounded through the crashing glades- but now a staring savage head lurks at him through the forest shades. this was a naked indian, who led within the city gate the fooled and disappointed man, already broken by his fate. here were the brazen towers, and here the scupltured rocks, the marble shrine where to a tall black stone they rear the altars due to the divine. the god they deem in sensual joy absorbed, and silken dalliance: to please his leisure hours a boy compels an elephant to dance. so

ALEX SANDERS THE KING OF THE WITCHES

ill. to an experienced witch, a familiar looks like. a ball or cone of fire. it is invisible to nonwitches. q: do politics play any part in witchcraft? a: none whatever. i have no political bias; i never vote. by nature i am a royalist and i approve of orders ofhierarchy. politics ate not taken into account when members join, but i know that we have amongst us communists and conservatives and all shades in between. q: do your covens ever go against your wishes? a .yes.we are a democratic organization, and while i can advise on dogma, law and ritual, i have no power to demand obedience. q: do you believe in all the visions you see in your crystal? a: of course. sometimes i get the time factor wrong, but that is an error of interpretation. q: how does witchcraft overlap or intrude into the m

. bird: magpie. metal: iron. colours: bright green, pink, yellow, red, white. taurus the bull. 22 april to 21 may. lucky stonesr sapphire, emerald, turquoise, lapis lazuli, moss agate. lucky numbers: six for both taurus and venus. lucky day: friday. flowers: lily-of-the-valley, violet, rose, myrtle. trees: almond, apple, walnut, ash, sycamore. animal: bull. bird: dove. metal: copper. colours: all shades of blue, indigo, soft rose. gemini the twins. 22 may to 21 june. lucky stones: agate, chrysoprase, diamond, jade. lucky number: five. lucky day: wednesday. flower: snapdragon. trees: elder and filbert. animals: dog and squirrel. birds: parrot and linnet. metal: quicksilver. colours: white, silver, yellow, light green. cancer the crab. 22 june to 21 july. lucky stones: emerald, moonstone, ea

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

g factor, and as long as the force of the sound persists, the forms cohere. when the logos, for instance, finishes the sounding of the sacred aum, and the vibration ceases, then disintegration of the forms will ensue. so with the planetary logos, and thus on down the scale. the words of power, or the permutations of the aum, exist in every possible tone, sub-tone, and quarter-tone, and upon these shades of sound the work of creation and its sustentation is built up. a multiplicity of sounds exists within each greater sound and affects different groups. it must be remembered also that, generally and broadly speaking, the sounds within the solar system fall into two groups: 1. the initiatory sounds, or those which produce manifestation or phenomena of any kind on all planes. 2. eventuating s

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

esser fifth had midway passed and all the lesser four were peopling the land, the lords of dark intent arose. they said "not so shall go the force. the forms and rupas of the third and fourth, within the corresponding fifth, approach too close the archetype. the work is far too good" they constructed other forms. they called for cosmic fire. the seven deep pits of hell belched forth the animating shades. the incoming seventh reduced to order all the forms, the white, the dark, the red, and shaded brown. the period of destruction extended far on either hand. the work was sadly marred. the chohans of the highest plane gazed in silence on the work. the asuras and the chaitans, the sons of cosmic evil, and the rishis of the darkest constellations, gathered their lesser hosts, the darkest spawn

word parjanya is applied to rain and often times to a spirit whose function is to produce rain. some thoughts on the gita, p. 127. 278 13: bible. i peter 2:4. 279 14: colour. originally meant a "covering" from root "celare" to cover or hide. also occultare, to hide. symbology of colours. the language of the prism, of which "the seven mother colours have each seven sons" that is to say, forty-nine shades or "sons" between the seven, which graduated tints are so many letters or alphabetical characters. the language of colours has, therefore, fifty-six letters for the initiate. of these letters each septenary is absorbed by the mother colour as each of the seven mother colours is absorbed finally in the white ray, divine unity symbolised by these colours. 280 15: maya or illusion. the word ma

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

evolution has produced a wonderful race, equipped with a sensitive response apparatus and a reasoning mind. we possess the rudiments of a sense which we call the intuition and, with this equipment, we stand before the gates of the future and ask the question "to what purpose shall we put this composite, complex mechanism which we call a human being" have we reached our full development? are there shades of meaning to life which have hitherto escaped our attention, and have they escaped our attention because we have latent- 5- from intellect to intuition copyright 1998 lucis trust powers and capacities as yet unrealized? is it possible that we are blind to a vast world of life and of beauty, with its own appropriate laws and phenomena? mystics, seers and thinkers of all ages and in both hem

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

eal the path. 4. all flowers are thine. settle the roots in mud, the flowers in sun. prove mud and sun, and roots and flowers are one. quality..power to express divinity. growth. 5. roll and return, and roll again. cycle around the circle of the heavens. prove all is one. quality..the harmony of the spheres. 6. colour the sound. sound forth the colour. produce the notes and see them pass into the shades, which in their turn produce the sounds. thus all are seen as one. quality..the synthesis of true beauty. this instruction on the rays is of deeper significance than can as yet be comprehended. careful systematic study and a sane refraining from the forming of rapid deductions will be the wisest way in which to approach its consideration. it is not possible for me to deal with the definite

ts own colour. each human being can therefore be made to give forth some specific sound; in making that sound he flashes into colour, and the combination of the two is indicative of some measure which is peculiarly his own. every unit of the human race is on some one of the seven rays; therefore some one colour predominates, and some one tone sounds forth; infinite are the gradations and many the shades of colour and tone. each ray has its subsidiary rays which it dominates, acting as the synthetic ray. these seven rays are linked with the colours of the spectrum. there are the rays of red, blue, yellow, orange, green and violet. there is the ray that synthesises them all, that of indigo. there are the three major rays red, blue and yellow and the four subsidiary colours which, in the evol

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

vealed in the gospels has not only an application to that divine figure which dwelt for a time among men, but that it has also a practical significance and meaning for the civilised man today, then there will be some objective gained and some service and help rendered. it is possible that today owing to our more advanced evolution and the ability to express ourselves through more finely developed shades of consciousness we can appropriate the teaching with a clearer vision and a wiser use of the indicated lesson. this great myth belongs to us for let us be courageous and use this word in its true and right connotation. a myth is capable of becoming a fact in the experience of- 7- from bethlehem to calvary copyright 1998 lucis trust an individual, for a myth is a fact which can be proven. u

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

he most difficult of all to indicate, and when i say indicate, i mean exactly that, and nothing more definite and clear. does it mean anything to you when i say that the ceremonial ritual of the daily life of sanat kumara, implemented by music and sound and carried on the waves of colour which break upon the shores of the three worlds of human evolution, reveal in the clearest notes and tones and shades the deepest secret behind his purpose? it scarcely makes sense to you and is dismissed as a piece of symbolic writing, used by me in order to convey the unconveyable. yet i am not here writing in symbols, but am making an exact statement of fact. as beauty in any of its greater forms breaks upon the human consciousness, a dim sense is thereby conveyed of the ritual of sanat kumara's daily l

rue god of love. the astral energy of the cosmic astral plane. these forces are symbolised to the manipulating master by a triangle. in the old commentary it says "the master throws himself under the liberating law of sacrifice into the vortex of the astral life of the one to whom our lord relates himself with humble joy. and as the master works, there forms before his eyes a triangle of force in shades of varying rose. by his magnetic power, he concentrates the energy required. then through this triangle of force, as through an open door, he sends the potency of love into our planet, and till his cycle ends he thus must work- 261- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust this is but a rough translation of some very ancient phrases, an

rial. e'en as the path is neared, clearer the light shines out. forth through the chalice gross and dark that forms the foundation shines the light supernal, till all who see the radiation cry out within themselves "behold, a god is here" forth from the chalice rosy red shines the inner glow, till soon the red of earth desire becomes the glow of heaven's fire, and all is lost save aspiration that shades not the cup with karmic colour. forth from the chalice blue shines and glows the inner light divine till all the forms are burnt and gone, and naught is left save one divine abstraction. naught but the shells remain below, naught but the forms for use, and at the culmination what strange event is seen? tarry, o pilgrim, at the strange appearance, with bowed head watch the progress of the fi

ALICE BAILEY THE LABOURS OF HERCULES

hermes. at length he came to that dark, envenomed river called the styx, a river that the souls of the deceased must cross. an obolus or penny had to be paid to charon, the ferryman, that he might take them to the other side. the somber visitor from earth affrighted charon, and forgetting the fee, he ferried the stranger across. hercules at last had entered hades, a dim and misty region where the shades, or better said, the shells of those departed flitted by. when hercules perceived medusa, her hair entwined with hissing snakes, he seized his sword, and thrust at her, but struck naught save empty air. through labyrinthine paths he threaded his way until he came to the court of the king who ruled the underworld, hades. the latter, grim and stern, with threatening- 98- the labours of hercul

BASIL VALENTINE TWELVE KEYS

y demand upon the mental faculties; but that must be so because the substance is within the reach of everyone, and there is no other way of keeping up the divinely ordained difference between rich and poor. in the preparation of saturn there appears a great variety of different colours; and you must expect to observe successively black, grey, white, yellow, red, and all the different intermediate shades. in the same way, the matter of all the sages passes through the several varieties of colour, and may be said to change twelve keys of basil valentine 61 of 95 its appearance as often as a new gate of entrance is opened to the fire. the king shares his royal dignity with noble venus, and appears in splendid state, surrounded by all the dignitaries of his court. before him is borne a beautif

BEHOLDERS OF NIGHT

ed and initiated into the luciferian mysteries. the dragon itself as the adversary is viewed in the initiatory context as both shaitan and lilith, the beholders of night. the dragon itself is considered the center point of the sabbatic arcanum, the initiatory path of the serpent, which coils and encircles the spirit or psyche of the individual. arimanius frowned, the author foul of evil, how with shades from his dire mansion, he deformed the works of oromazes, turned to noxious heat the solar beam, that foodful earth might parch (yasht xix.11,12) the black dragon is symbolized as ahriman, the averse force of darkness and shadow. ahriman in zoroastrian terms is the great force of evil and darkness, whom was created divine but chose the shadow path. in the ancient persian religion of zoroast

lame is the essence of the isolated divinity of self, the unity of the sethian god form of the individual. see azothoz, lords of the left hand path by stephen flowers and the diabolicon by michael aquino [7] fire and ice and lords of the left hand path by stephen flowers [8] ayn al-qozat explained iblis/satan as the gateway between worlds, or the imagination from which we shall manifest ideas [9] shades of algol, a grimoire of left hand path and sabbatic witchcraft by michael w. ford [10] see yatuk dinoih by michael w. fo d joseph travis, dean, college of arts and sciences the office of graduate studies has verified and approved the above named committee members. ii i dedicate this work to my parents, george and wanda bell, for their limitless and unconditional support in all of my endeavo

BLACK WITCHCRAFT

xperience is known by the individual, there is no longer a sense of emptiness regarding the ownership and commitment within the heart of the witch; it is known and believed according to the predilection of the adept. the ritual workings found in the luciferian witchcraft grimoire and other collections by myself present actual workings to manifest both infernal and luciferian spirits and atavistic shades, that the sorcerer may encircle them within his or her own arcana of practice. one may make reference as to foundation by the goetic sorcery grimoire, which presents a left hand path alignment with the 72 daemons of the shemhamforasche, but rather the rituals which prepare the magician for the summoning and encircling of such spirits. an invocation of the holy guardian angel, azal ucel, as

d goes on to described horrific rites of cursing. another section mentions witches wearing the skin of wolves to transform themselves. this is a process of atavistic resurgence and is still practiced today, while in the affirmation of the devil is a deeper association to self-deification and the recognition of the conscious mind; the lycanthropy practiced is the atavistic summoning of the therion shades within the body and mind. in summary skir-hand witchcraft can be seen as a rational and strengthening practice; that dedication requires more than curiosity and the results and benefits are known to those who are willing to 11 instinctually dedicate themselves. the current of luciferian sorcery is a powerful and multicultural gnosis; it speaks to those who may hear it and uplifts those who

BLAVATSKY H P ANTHROPOGENESIS

orlds. this accounts for the difference of races, the inferiority of the savage, and other human varieties "there are" says topinard (english edition of "anthropology" with preface by professor broca "three fundamental elements of colour in the human organism- namely, the red, the yellow, and the black, which, mixed in variable quantities with the white of the tissues, give rise to those numerous shades seen in the human family" here is science unintentionally supporting occultism again[[vol. 2, page] 250 the secret doctrine. from one single progenitor, called in hindu exotericism by the generic name of vaivasvata manu: the latter, remember, being that generic personage, the sage, who is said to have lived over 18,000,000 years ago, and also 850,000 years ago- at the time of the sinking of

ssils of horses, sheep, oxen, etc, among gigantic bones of elephants, mammoths, rhinoceroses" etc. if there was no man on earth at that period "how came horses and sheep to be found in company with the huge antediluvians" asks a master in a letter("esoteric buddhism" 67. the reply is given above in the text[[vol. 2, page] 774 the secret doctrine. the dark hades of the greeks and the cold realm of shades where the scandinavian hel, the goddess-queen of the country of the dead "holds sway deep down in helheim and niflheim" yet, it was the birth-place of apollo, who was the brightest of gods, in heaven- astronomically- as he was the most enlightened of the divine kings who ruled over the early nations, in his human meaning. the latter fact is borne out in the iliad iv, 239-62, vide "the great

BLAVATSKY H P COSMOGENESIS

y of their primary conditions. it is the luminous but bodiless shadow of the matter that was, the realm of negativeness- wherein lie latent during their period of rest the active forces of the universe. now, speaking of elements, it is made the standing reproach of the ancients, that they "supposed their elements simple and undecomposable* once more this is an unwarrantable state[[footnote(s* the shades of our pre-historical ancestors might return the compliment to modern physicists, now that new discoveries in chemistry have led mr. crookes, f.r.s, to admit that science is yet a thousand leagues from the knowledge of the compound nature of the simplest molecule. from him we learn that such a thing as a really simple[[footnote continued on next page[[vol. 1, page] 141 were the ancients ign

er is referred to part ii, book ii, on symbolism: sections on "saptaparna "the septenary in the vedas" etc. etc[[footnote(s* the egyptian allegory in the "book of the dead" already mentioned, the hymn that relates to the reward "of the soul" is as suggestive of our septenary doctrine as it is poetical. the deceased is allotted a piece of land in the field of aanroo, wherein the manes, the deified shades of the dead, glean, as the harvest they have sown by their actions in life, the corn seven cubits high, which grows in a territory divided into 14 and 7 portions. this corn is the food on which they live and prosper, or that will kill them, in amenti, the realm of which the aanroo field is a domain. for, as said in the hymn (see chap. xxxii. 9) the deceased is either destroyed therein, or b

after the lapse of every brahma's age. but the scientific causes for such dissolution, as brought forward by exact science, have nothing to do with the true causes. however that may be, occultism is once more justified by science, for mr. crookes said "we have shown, from arguments drawn from the chemical laboratory, that in matter which has responded to every test of an element, there are minute shades of difference which may admit of selection. we have seen that the time-honoured distinction between elements and compounds no longer keeps pace with the developments of chemical science, but must be modified to include a vast array of intermediate bodies "meta-elements" we have shown how the objections of clerk-maxwell, weighty as they are, may be met; and finally, we have adduced reasons f

BLUE EQUINOX

volumes i and ii are by dr. prince, and deal with the psychology of the case, its genesis and cure; volume iii is by hyslop, and takes it up.as we might have supposed.from the .spiritualistic. point of view, and endeavours to prove that the various personalities are not such at all, in reality, but probably .spirits. who are .obsessing. the poor girl, and causing all the reviews 287 disturbance. shades of witchcraft and the new testament.here is a joyous revival, in the twentieth century! we have a girl, doris fischer, born in 1889 (of german parents, who developed, in all, five distinct personalities, each of which received a special name. besides the original .doris. we find .sick doris .margaret. and .sleeping margaret. and .sleeping real doris. these five personalities are said to hav

hly thoughts fall dead before the fane. again another phase of this task. complete detachment, perfect silence, absolute will; this must be that pure chiah which is utterly removed from ruach. 63. behold it written .ere the gold flame can burn with steady light, the lamp must stand well guarded in a spot free from wind. exposed to shifting breeze, the jet will flicker and the quivering flame cast shades deceptive, dark and everchanging, on the soul.s white shrine. this familiar phrase is usually interpreted to mean the mere keeping of the mind free from invading thoughts. it has also that secret significance at which we have several times already hinted. these unfortunate poetic images again bewilder us. blavatsky.s constant use of the word .soul. without definition is very annoying. these

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

g. it would be impossible to list all the universal symbols here, but a general sampling is given in the section on universal symbols. interpreting your dreams the eminent psychologist carl jung once stated "no dream symbol can be separated from the individual who dreams it" keep this thought in mind as you study the following concepts. notice that almost all of the universal symbols have various shades of meaning. in fact, some even have contradictory meanings. the interpretation of such symbols can only be done by you, the dreamer, through consideration of your own feelings towards the dream, the symbol and your own intuition. the dream is a complex and almost limitless combination of symbols. it can be analytical, judgemental or therapeutic in nature. the majority of dreams are analytic

th number. february 6, 15 or 24 are, then, the most propitious days: 2. 6.1986= 32= 5 2.15.1986= 32= 5 2.24.1986= 32= 5 you could even go on to suggest how she might decorate the apartment so far as colors are concerned, for there is an affinity of colors and numbers: primary colors 1 red 6 indigo 2 orange 7 violet 3 yellow 8 rose 4 green 9 gold 5 blue secondary colors 1 brown, yellow, gold 6 all shades of blue 2 green, cream, white 3 mauve, violet, lilac 4 blue, gray 5 light shades of any color house-warming gift? her taste in music can be taken from numerology. according to cheiro one of the greatest of numerologists as well as the foremost palmist number 1 people like inspiring, martial music, as do number 3 and number 9 people. number 2 and 7 people prefer wind and string instruments:

so a particular influence on the other planets, depending on proximity. to erect, or draw up, this chart for the individual, certain things must be known. firstly, the date of birth day, month, year. secondly, the place of birth geographical location. and thirdly, the time of birth the actual hour, preferably to the nearest minute. why are all these necessary? lesson nine: divination/ 125 7 light shades of green and yellow 8 dark gray, blue, purple, black 9 red,crimson, pink you would like to give her a record album as a 126/ buckland's complete book of witchcraft from the earth,the sun seems to describe a great circle in its travels. this path is called the ecliptic and the angle that it makes at any moment, as it rises above the eastern horizon, is called the ascendant. this name, ascend

BUDGE E

s reads "the majesty of this great god saith unto them, hail, ye who stand at the blocks of torture, and who keep ward at the destruction of the dead, ye whose voices have come into being for you, who have received your words of power, who are endowed with your souls, who sing hymns to the accompaniment of your sistra, who take vengeance on the enemies, who annihilate the dead, who hack in pieces shades [of men and women, who destroy and cut in pieces the p. 111 click to view the kingdom of seker. p. 113 click to view the kingdom of seker. p. 115 dead, who avenge osiris and hearken unto words near unnefer, provide ye yourselves with your slaughtering knives, fetter and bind with your hands [this] figure which is with you, so that i may journey past you in peace. whosoever knoweth this shal

the mastery over your red crowns, who partake in content of the offerings made to you, let them travel in my following, let my soul be with me, let me rest (or, unite myself) to my bodies, and let me pass by you in peace. these gods hear the voice of ra every day, and they have their life through his voice. the work which they have to do in the tuat is to convey along souls, and to accompany the shades of the dead click to view "the serpent am-khu and the heads of the four children of horus" p. 135 and to make provisions for spirits [and to find for them] water" 13. the monster serpent am-khu, with his head raised from the ground, and the symbol of "life" under his head. out of the crest of each of the four undulations of his body springs a bearded head, and the four heads are those of th

head, and the four heads are those of the children of horus--mestha, hapi, tuamutef, and qebh-sennu-f, the text which refers to the serpent reads "this serpent is himself invisible to this great god, but these forms (i.e, the heads of the four children of horus) have their being in his folds, and they hear the voice of this great god every day. the work which he doeth in the tuat is to devour the shades of the dead, and to eat up the spirits of the enemies [of ra, and to overthrow [those who are hostile to him] in the tuat" 14. the god kai. p. 136 15. the god meni. 16. the god ann-ret. 17. the god urt. each of these four gods is click to view urt. ann-ret. meni. kai. in a sitting position, but has no throne whereon to sit. 18. a company of nine serpents, each of which belches fire from its

ames are ta-thenen, tem, khepera, shu, seb, p. 137 [paragraph continues] asar, heru, apu, and hetepiu. the text which refers to the four gods and the nine serpents reads "saith the majesty of this great god to these gods--o ye who make yourselves to be standing up although p. 138 ye are seated, ye who are in motion although ye are at rest, ye whose souls come into being, ye who are united to your shades, who lift up your feet and who move onwards by your thighs, unite ye yourselves to your flesh, and let not your members be fettered. they have their life through the voice of this great god every day, and the work which they do is to watch the two comings of the god khuti" concerning the nine serpents it is said "the majesty of this great god speaketh words to these male gods who are at the

f this great god every day, and the work which they do is to watch the two comings of the god khuti" concerning the nine serpents it is said "the majesty of this great god speaketh words to these male gods who are at the head of this city-"hail, o nine forms of the divine spirits, whose faces are of flames, who are provided with your knives, burn ye up the enemies of khepera, hack in pieces their shades, for ye are the warders of the hidden flesh, which is made of nu, your habitation, for it is ye who dwell in the water of ta-thenen, and it is for you that the magical powers of khepera come into being. they have their means of living from the word of ra every day. the work which they do in the tuat is to hack asunder the dead, and to cause the spirits to be destroyed" next: chapter vii. th

es of osiris. p. 151 click to view (left) sa-tathenen (right) the serpent afu-tem. click to view divine souls of the seventh hour. p. 153 [paragraph continues "the majesty of this god saith--o ye spirits who are hostile to osiris, who have rebelled against the governor of the tuat, your hands and arms are fettered, and [ye] are tied tightly with bonds, and your souls are kept under ward, and your shades are hacked in pieces, anku hath drawn the cords about you so tightly that ye shall never be able to escape from his restraint" 7. three bearded, human-faced hawks, wearing on their heads the double crown of the south and north; the first is called sa-tathenen, the name of the second is wanting, and the third is called mam, or maat. 8. a huge serpent, which bears on its back a god in a sitti

which project from his bandages. the text which refers to these gods reads "those who are in this picture in the forms which horus made-when this great god crieth out to them p. 223 click to view (left) amen-khu (center) her-sheta-taui (right) sem-heru. click to view (left) amen heru (center) khent-ast-f (right) khent-ment-f. p. 224 by their names, they unite themselves and come into life in the shades which are in the mouth of the great god, and their souls journey onwards in his train to the horizon. they strip the bodies of the dead of their swathings and break in pieces the bodies of the enemies [of ra, and they give the order for their destruction in the tuat" in the lower register are- 1. the god horus, hawk-headed and wearing a disk, leaning on a staff. click to view horus. 2. five

milarly seated; their names are nebt-khu, nert-abui, and mer-ent-neteru, the text reads: those who are in this picture have their arms on the earth and their feet and legs in the darkness. when this great god crieth to them in their own bodies, they utter cries; they do not depart from their places, but their souls live in the word of the forms which come forth from their feet every day. when the shades appear, the winds which are in the tuat cease from the faces of these goddesses" in the lower register are- 1. horus, hawk-headed and wearing a disk, leaning p. 249 with his right shoulder upon a long staff, and holding in his left hand a boomerang, one end of which is in the form of a serpent's head. click to view horus and the serpent set-heh. 2. a huge serpent, called the "everlasting se

over by a goddess with a human head, who holds in her hands a large knife, and pours fire into it from her mouth. click to view the pit of fire, hat-nekenit. 5. a pit similar to the above, wherein "the souls" are being consumed; the name of the pit is hat-nekenit, and it is presided over by a goddess as in no. 4. p. 251 click to view the pit of fire, hat-nemmat-set. 6. a similar pit, wherein "the shades (or, shadows" are being consumed; the name of the pit is hat-nemmat-set, and it is presided over by a goddess as in no. 4. click to view the pit of fire, hat-sefu-s. 7. a similar pit, wherein "the heads" are being consumed; the name of the pit is hat-sefu-s, and it is presided over by a goddess as in no. 4. 8. a very large pit, with a vaulted roof, filled with fire, in which are immersed, h

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

with past lives, scrying with candles and mirrors, and astral travel. they are good for psychic protection and preventing nightmares. purple can also be used for all rituals where the facts are not clear, for clearing secrecy, for healing the spirit and for banishing what lies in the past, especially failure, and for remembering departed loved ones. below, i have given sub-divisions for different shades of purple, but in practice they are interchangeable. indigo indigo is for spiritual healing, for psychic awareness and knowledge of past lives and worlds; it is the colour of the seer. lavender lavender is for dreams and connections with others, on a telepathic level, for awareness of devas and other higher nature spirits and for herb wisdom. violet violet is for clairvoyance, mediumship, s

dually replaced by higher purpose and direction. blue is called the healing colour because a blue aura is often seen around healers. it is a soothing and cooling natural antiseptic, relieving burns, cuts, bruises, insomnia, inflammation of the skin and mouth, sore throats and childhood rashes and teething pains; blue also lowers high temperatures and high blood pressure. all seite 105 wicca01.txt shades of blue, such as violet and indigo, reduce migraines and headaches. blue crystals include sodalite, lapis lazuli, sapphire, blue lace agate and turquoise. purple purple is for inner vision, psychic awareness and spirituality, the colour of the evolving soul. purple is cleansing and uplifting, counteracting doubts and negativity. within the range of purples, specific shades are good for cert

COLLIER IRENE CHINESE MYTHOLOGY

body, she hesitated. nuwa considered giving it scales and claws like a lizard, or fins and tails like a fish. both shapes were quite useful, since the goddess frequently changed the shape of her own lower body to be able to get around the oceans and the heavens quickly. finally, she decided to attach legs to the new creature so it could both walk on land and paddle about in the sea. from the many shades of yellow earth, nuwa made tall dolls and short dolls. she made thin dolls and fat dolls. she made curly-haired dolls and straight-haired dolls. she made dolls with eyes as round and large as cherries, some with eyes as long and narrow as a mosquito s wing. she made some with eyes so dark they looked like the midnight sky, others so light they looked like liquid honey. each creature was dif

to be surrounded by four seas. to the east was a vast ocean. beyond the ocean, magnificent plants bloomed on an island paradise. the most glorious specimen of all the plant life was the fusang tree, whose wondrous branches stretched up toward the heavens and out across the island for hundreds of miles. scattered among its masses of dark green foliage, fragrant hibiscus flowers burst into flaming shades of magenta, crimson, and violet. among the glossy leaves of the fusang tree lived ten naughty suns. they were left alone to play in paradise, neglected by their parents, the sun god dijun and the sun goddess shiho. each day, shiho left heaven in a pearl-shell chariot drawn by six fiery young dragons and passed by the fusang tree. the suns took turns clambering to the treetop to leap into th

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

139 cases we investigated, had been kicked in the testicles beyond repair. this was standard operating procedure with our american investigators..strong men were reduced to broken wrecks ready to mumble any admission demanded by their prosecutors" these were the people sitting in judgement of others for their war crimes. once you fall for the trick of seeing two sides as 'good' and 'evil' with no shades of grey in between, you become a robot. life is not like a john wayne film. shortly after the falklands war in 1982, a soldier who served there told me how he had been devastated to see his fellow british soldiers bayonetting to death argentine prisoners of war who had put down their weapons and surrendered. he described how other british 'heroes' cut off the fingers of dead argentines to s

hat free energy technology exists. i can also see today how the pressure for population control is, and always has been, promoted by the elite to justify a policy of eugenics. the theme of these various environmental reports is that economic growth must end, something with which much of the environmental movement would agree. so would i, in fact. as with everything, i feel, we need to look at the shades of grey if we are to find the truth of any situation. on one side you have the environmentalists who challenge growth and on the other you have some of those who are investigating the new world order conspiracy, who say the environmental problems are all a hoax. i see the truth in the middle somewhere. yes, there are environmental problems, but the questions we need to ask are these: have t

(overleaf) fitted together the overall structure into the global pyramid of control. i do not claim for a moment that this is 100% accurate. we are talking of a force shrouded in secrecy and disinformation, after all. but it will give you some idea of how it fits together. it was constructed by the elite with control of the following in mind: governments and politicians; political opinions of all shades; the economic system; the world military; the media; the intelligence agencies; public opinion manipulation 'health- the pharmaceutical industry; the illegal drugs network; population control- eugenics; education; food production; and so forth. these interconnecting elements hang together on a structure controlled from the top. it involves the covert infiltration of the authorities which gu

fter generation to be taught someone else's beliefs and to be condemned if they didn't accept them? it surely is. those two dogmas of christianity and patriotism are, irony of ironies, two of the rigid mindsets which have been used continually over the centuries to bring about the very new world order the christian patriot now so opposes. they have been used because they are views of life with no shades of grey and whenever such thinking appears, manipulation is never far away. a child could do it. i hear and read the views of some of those who are seeking to expose the new world order and i am glad that they are speaking out. but when i see where they are coming from with their alternative society, i sometimes cringe in horror. i wrote to one guy in america congratulating him on his effor

DAVID ICKE CHILDREN OF THE MATRIX

oggles to protect the eyes of the grey from the sun. for some reason, the reptilian greys and at least some of the other reptilians cannot endure, or do not wish to experience, direct sunlight, and they have to either wear these suits and eye protectors or only go out at night. i know it's serious, but i have to laugh at how bizarre it all is. aliens walking around in grey suits wearing big black shades, and others doing impressions of the mario serving the dragon: the past 125 brothers or puff the magic dragon. wake me up. researcher alan walton also says that the greys have been described as having a "reptiloid, amphiboid, or even saurian" genetic base complete with scaly skin, and webbed claw-like fingers. he says that people have reported seeing reptilian eyes with vertically slit pupi

hey could not do this alone. they have to manipulate humanity to suppress itself. humanity is like the security guard. he often doesn't know what he is guarding or why he is doing it. he is an automaton, just doing whatever he is told to the letter and never for a moment considering the possibility that he should think for himself and interpret a situation on its merits. it is black and white, no shades of grey. rules is rules, mate. every "plugged" person is an enemy, or potential enemy, of freedom, but some are more arrogantly enthusiastic about it, or, in other words, more profoundly entrapped by the illusion than others. if we are going to break out of this vibrational prison cell we all need to resign immediately from our role as agents of the thought police. for us to be free, we mus

DAVID ICKE THE BIGGEST SECRET

n was astonished at the way apparently unconnectedagencies, including the dallas police, the fbi, the press, and the washingtonestablishment, could work so obviously as one unit to carry out the assassination andthen cover it up. this was possible because of the networks i have been exposing inthis book which have their operatives, gofers and yes men, in all the agenciesrepresenting all sides and shades of opinion. getting on for 40 years after the murderof president kennedy in a public street on a public occasion we are no nearer toanyone being convicted. as usual the culprit was identified immediately by those405who were really responsible and he was eliminated so he couldnt contradict theofficial tale. for lee harvey oswald in dealey plaza, dallas in 1963, read henri paulin the pont de

DIABOLUS

both scorching heat and cold. the head of ramses ii has been shown being dually crowned by both set and horus indicating power and knowledge. one reference of which set makes comment is in the crowning i will give thee all life, and strength and health, thus although considered often a devil and a most feared god, this power could be used in a positive aspect as well. set was also friendly to the shades of the dead as well, set was said to purify and horus strengthen. the backbone of the dead was considered the backbone of set. another title of set is smai, the egyptian name associated with set as the archfiend and devil. it was as the adversary becoming the mastering force over apep, thus slowly apep became a form of set and vise versa. the demonic beasts, serpents and such located and dw

hing rather different in nature. in the tuat, seker resided within a kingdom called ra-stau, from which he sat upon a throne in majesty, having numerous legions of winged serpents, devils called seba and other monsters 2 budge, e.a. wallis, the gods of the egyptians volume 1 3 compare with the persian arezura, the mountain in the north from which hell is commonly located. 6 which devoured various shades of the dead who were sent there. it is written in the book of the dead that seker s throne is pyramidal in form, filled with darkness. he appears commonly in the tuat as a mummified man but has a hawk s head and a pair of wings, which come forth from the back of a two headed serpent. the symbolism of the hawk and the twin serpents are later presented in the persian descriptions of the adver

ned from paganism to christianity. pace suggested that he gave the word wicca along with his associates to gardner, apparently as a joke. gerald gardner did not get the joke. obviously, charles pace was meaning that light heartened as he was a high priest in a coven under the wiccan and gardner concepts, even though he had a nasty falling out when them in the mid 70 s. in necrominion, the book of shades it is reportable that his teachings of the sethanic cult of masks were focused on selftransformation and luciferian concepts. alexander sanders, an associate of charles pace, made mythological reference to set and black witchcraft in his lecture the magick magick circle of the wicca truth is the monster of intellect, that which lies deep in the darker side of the subconscious, the knowledge

oke thee, typhon-set, i perform the ceremonies of divination, for i invoke thee by the powerful name in which thou canst not refuse to hear: io erbeth, io pakerbeth, io bolkhoseth, io pathathnax, io soro, io neboutosoualeth, aktiophi, ereskhigal, neboposaleth, abermenthoou, lerthexanax, aemina. the leyden papyrus, editied by f. griffith& herb thompson as set was considered to be friendly unto the shades of the dead, there is perhaps a closer connection between him and his illegitimate son anpu (anubis) than what can be commonly realized. the belief in the spirits of the dead and the survival of the psyche after physical death was a foundation of the magic of ancient egypt. in accordance with the lore, man consisted of a physical body, a double, a shadow, a soul, a heart etc. the khu itself

DION FORTUNE MYSTICAL QABALA

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

DONALDTYSON NECRO

blood was one of the primary repositories of vital energy in the body. since the dead lacked bodies of flesh, the thinking went, they must lack vitality and therefore be weak. hence their pale appearance when they were seen as ghosts. if fresh blood was spilled while still warm on the ground, or better still into a pit, or even better still into the opening of the grave, its energy would attract shades, who would then seek to nourish themselves upon on. the reason it was better to spill blood into a pit is that in ancient times in greek and rome where necromancy was extensively practiced, the underworld was popularly considered to lie beneath the ground. spilling blood into a pit brought it nearer to the shades of the dead and drew them upward. it was sometimes spilled into the grave of a

son it was better to spill blood into a pit is that in ancient times in greek and rome where necromancy was extensively practiced, the underworld was popularly considered to lie beneath the ground. spilling blood into a pit brought it nearer to the shades of the dead and drew them upward. it was sometimes spilled into the grave of a specific individual to attract that soul, on the theory that the shades of the dead have an affinity with their own corpses. murderers and other criminals executed for their crimes were prime targets of necromancers, both because there was seldom a loving family to tend and guard their remains, and because anyone executed as a criminal was thought to have a restless spirit that walked the earth, and therefore was more accessible. the common image of a necromanc

, parts of the corpse such as the hands would be cut off with flesh, fat and skin still attached. all these materials are useful in necromancy. battlefields were popular with necromancers because the ground was literally saturated with blood. in previous centuries wars were fought with swords. sometimes soldiers struggled ankle deep in blood. since this was the place of their deaths, the restless shades of slain soldiers were believed to haunt any field where a battle had been fought. this made a battlefield, particularly a recent battlefield where the blood was still fresh, an even better place to work necromancy than a graveyard. necromancy was not solely man's work. there were female necromancers in ancient greece and rome, who are usually referred to, under the much abused umbrella ter

rked in places where people had died, been executed or lay buried, it was universally abhorred and condemned. if for no other reason, it should be outlawed because it desecrates the remains of the departed and causes grief to the families of the disinterred or otherwise disturbed bodies. it is one of the darker and more sinister branches of western magic, best left sleeping in the past beside the shades of the dead. return h hhome resources demons bios fiction tyson the truth about the necronomicon (head and tail of the dragon, used with incantations to yog-sothoth) thenecronomicon is a supposedly ancient book, invented by the fantasy and horror writer h. p. lovecraft (1890-1937) as a plot device for some of his stories. lovecraft first used the title in his story the festival, written in

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

mythologie et d'arch ologie, t. i, pp. 1, 35, 126. in march, 1879, mr. renouf read a paper entitled "on the true sense of an important egyptian word (trans. soc. bibl. arch, vol. vi, london, 1979, pp. 494-508, in which he arrived at conclusions similar to those of m. maspero; and in september of the same year m. maspero again treated the subject in recueil de travaux, t. i, p. 152 f. the various shades of meaning in the word have been discussed subsequently by brugsch, w rterbuch (suppl, pp. 997, 1230; d michen, der grabpalast des patuamenap, abt. i, p. 10; bergmann, der sarkophag des panehemisis (in jahrbuch der kunsthistorischen sammlungen des allerh chsten kaiserhauses, vienna, 1883, p. 5; wiedemann, die religion der alten aegypter, p. 126. 2, l. 472. 3, l. 482] the doctrine of eternal

duration of his existence is (521) everlastingness, in whatsoever he wisheth to take; whatsoever form he hateth he shall not labour in in the horizon for ever and ever and ever. the soul of the gods is in unas, their spirits are with (522) unas, and the offerings made unto him are more than those made unto the gods. the fire of unas (523) is in their bones, for their soul is with unas, and their shades are with those who belong unto them (524) unas hath been with the two hidden) kha) gods who are without power (525; the seat of the heart of unas is among those who live upon this earth for ever and ever and ever" p. lxxxi the notion that, by eating the flesh, or particularly by drinking the blood, of another living being, a man absorbs his nature or life into his own, is one which appears

showing important variations in the text and in the order in which the gods are addressed"(1) hail, thou whose strides are long, who comest forth from annu, i have not done iniquity (2) hail, thou who art embraced by flame, who comest forth from kher-aba, i have not robbed with violence (3) hail fenti who comest forth from p. 350 khemennu, i have not made any to suffer pain (4) hail, devourer of shades, who comest forth from [thy] retreat, i have not robbed (5) hail, thou whose limbs are terrible to look upon, who comest forth from restau, i have done no murder (6) hail, thou god who art in the form of two lions, who comest forth from heaven, i have not defrauded offerings (7) hail, thou god whose two eyes are of fire, who comest forth from sekhem, i have not done harm.[1 (8) hail, fiery

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

een even by clairvoyants, but it is described by those who have seen it, only in the cases where the spiritual nature is the most powerful factor, as outshining all the rest of the auras with startling brilliancy. the auric colors, it is declared, cannot be adequately described in terms of the ordinary colors discernible to the physical vision, being very much brighter and of more varied hues and shades. the symbolic meaning of these is roughly of the following order: rose, pure affection; brilliant red, anger and force; dirty red, passion and sensuality; yellow of the purest lemon color, the highest type of intellectual activity; orange, intellect used for selfish ends as well as pride and ambition; brown, avarice. green is a color of varied significance; its root meaning is the placing o

mbition; brown, avarice. green is a color of varied significance; its root meaning is the placing of one s self in the position of another. in its lower aspects it represents deceit and jealousy; higher up in the emotional gamut, it signifies adaptability, and at its very highest, when it takes on the color of foliage, it represents sympathy, the very essence of thinking for other people. in some shades, green stands for the lower intellectual and critical faculties, merging into yellow. blue indicates religious feeling and devotion, its various shades being said to correspond to different degrees of devotion, rising from fetishism to the loftiest religious idealism. purple represents psychic faculty, spirituality, regality, spiritual power arising from knowledge, and occult preeminence. a

f orpheus shows him as preeminently the wonder-worker, but one of beneficence and beauty. to men of his time, everything was enchantment and prodigy. by the irresistible power of his music he constrained the rocks, trees, and animals to follow him; at his behest storms arose or abated. he was the necromancer, who by his golden music overcame the powers of darkness, and, descending to the world of shades, found his beloved eurydice. they gained the upper air that brought her back to the living world. jealous women tore him limb from limb, and his head floated down the waters of the hebrus and was cast on the rocky shores of lesbos where, still retaining the power of speech, it uttered oracles that gave guidance to people. orpheus was believed to have instructed the greeks in medicine and ma

72, ghosts: an illustrated history (1974, the craft of terror: extracts from the rare and infamous gothic horror novels (1966, a circle of witches: an anthology of victorian witchcraft stories (1971, the necromancers: the best of black magic and witchcraft (1971, the hashish club (1974, the sherlock holmes scrapbook (1974, the edgar allen poe bedside companion (1980, the vampire terror (1981, and shades of dracula (1982. haining edited the complete ghost stories of charles dickens (1982, vampire (1984, the doctor who file (1986, elvis in private (1987, and supernatural tales of sir arthur conan doyle (1987. sources: ashley, mike. who s who in horror and fantasy fiction. london: elm tree books, 1977. melton, j. gordon. the vampire book: the encyclopedia of the undead. detroit: visible ink p

the faces were about two-thirds life size. john king always spoke in an extremely loud voice. this was not exceptional. when a sitter asked the control uncle, are you using the medium s throat? the answer came in a bellowing voice close to him: do you think that this is the medium s throat? if so, he must have a long neck. the voices spoke in many languages. the singing. tenor, bass, and all the shades between.went on in astonishing volume even when husk had a cold. moore sat more than 40 times with husk and only once suspected fraud. on that occasion conditions were poor and he was by no means sure that his doubts were reasonable. sources: bolton, gambier. psychic force. n.p, 1904. moore, usborne. glimpses of the next state. london: watts, 1911. hutin, serge roger jean (1929) french auth

morial tablets containing names, ages, and dates of death of members of the household. stories circulate through the villages of the souls of ancestors taking material form and remaining visible through centuries. in the month of july three days are set apart for the celebration of the festival of the dead. at this time it is thought that the disembodied souls return from the dismal region of the shades to gaze for a while upon the beauty of their country and to visit their people. on the first morning, new mats are placed upon all altars and on the household shrine, while in the homes, tiny meals are prepared in readiness for the ghostly guests. the streets at night are brilliant with many torches. in front of the houses gaily-colored lanterns are lit in welcome. those who have recently l

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ortal sphere again. the art is of almost universal usage. considerable difference of opinion exists among modern adepts as to the exact methods to be properly pursued in the necromantic art, and it must be borne in mind that necromancy, which in the middle ages was included in the practice of sorcery (malevolent magic, usually traditionally accomplished through the assistance of a demonic spirit, shades into modern spirit contact in spiritualism. necromancy has long been regarded as the touchstone of occultism, for if, after careful preparation, the adept can successfully raise a soul from the other world, he has proved the success of his art. the occult sages of the past have left full details as to how the process should be attempted. in the case of a compact existing between the sorcere

commonwealth of elves, fauns and fairies. edinburgh, 1815. reprint, stirling, scotland: eaneas mackay, 1933. koestler parapsychology unit at the department of psychology, university of edinburgh, scotland, u.k. http/ moebius.psy.ed.ac.uk. june 19, 2000. lang, andrew. the book of dreams and ghosts. london, 1897. reprint, new york: causeway books, 1974. lowry, betty. scotland s lady ghost scream in shades of gray and green. the denver post. october 31, 1999. pp. t03. cock lane and common-sense. london: longmans, green, 1894. reprint, new york: ams press, 1970. macgregor, alexander. highland superstitions connected with the druids, fairies, witchcraft, second-sight, hallowe en, sacred wells and lochs. stirling, scotland: eaneas mackay, 1922. scotland encyclopedia of occultism& parapsychology

iversal, and these were probably handed on throughout the centuries by hereditary castes of priests, shamans, medicine-men, magicians, sorcerers, and witches. but the same evidence does not exist with regard to the higher magic. was this handed on by means of secret societies, occult schools or universities, or from adept to adept? this magic is that spiritual magic that, taken in its best sense, shades into mysticism. the schools of salamanca and the mystic colleges of alexandria could not impart the great truths of this science to their disciples. its nature is such that communication by lecture would be worse than useless. it is necessary to suppose then that it was imparted by one adept to another. but it is not likely that this magic arose at a very early period in human history, prob

FAUST

s ever when ye long since moved past my clouded eyes. to hold you fast, shall i this time endeavour? still does my heart that strange illusion prize? ye crowd on me! tis well! your might assever while ye from mist and murk around me rise. as in my youth my heart again is bounding, thrilled by the magic breath your train surrounding. ye bring with you glad days and happy faces. ah, many dear, dear shades arise with you; like some old tale that time but half erases, first love draws near to me and friendship too. the pain returns, the sad lament retraces life s labyrinthine, erring course anew and names the good souls who, by fortune cheated of lovely hours, forth from my world have fleeted. they do not hear the melodies i m singing, the souls to whom my earliest lays i sang; dispersed that

ured by the joys of love, the inexhaustible. helena remind me not of joyance! an infinity of all too bitter woe perfused by breast and brain. phorkyas yet men say thou appeardst a phantom duplicate, in ilion beheld, in egypt too wert seen. helena confuse not wholly my distraught and clouded mind. here even, who i am indeed, i do not know. phorkyas and, then, they say: from out the hollow realm of shades achilles, fired by passion, joined himself to thee! who earlier loved thee spite of all decrees of fate. helena to him the phantom i a phantom bound myself it was a dream, indeed the words themselves say so. i vanish hence, become a phantom to myself. sinks into the arms of half of the chorus. chorus. silence, silence! false seeing one, false speaking one, thou! from such horrible, single-t

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ns of hermetic influence on individual writers, published as testi umanistici su vermetismo. several french scholars are aware of renaissance hermetism. in england, d. p. walker has examined the prisca theologia in an important article, and has analysed ficino's use of the hermetic asclepius in his book spiritual and demonic magic from ficino to campanella. this book brings out for the first time shades of difference in renaissance attitudes to magic and indicates the bearing of the subject on religious issues. no one had as yet spoken of bruno in connection with hermetism, nor, in spite of my interest in all these studies, did the possibility of such a connection occur to me for some time. i had long known that bruno's works, particularly those on memory, are full of magic (a fact which d

ve circulating amongst the celestial hierarchies. once again, the point at which erotic magic might become participation in divine love, or at which the magus might appear robed in supercelestial fight and love, is not easy to distinguish. and the concept is immediately transferable into neoplatonic terms, for the neoplatonic mens is identified by ficino and pico with the "angelic mind. all these shades of meaning concur to give many complex undertones and overtones to such a work as pico's commentary on the canzona de amove of benivieni. where is the magic in such a commentary on a love poem? where is the christian cum cabalist mysticism? where is the neoplatonic mysticism? the guiding line in this maze is the poeticised astrology with which the commentary is full, and by which the transi

FULL MOON RITUALS

since this site was found, and rituals held, and the weaving began once again. as the threads were woven, new colors and textures have been added, and some threads were broken. some could be repaired, and some had to be tied off. there are slubs, and holes, and wonderfully intricate pieces of our lives woven here. and with each weaving, the cloth becomes stronger and more beautiful. subtle muted shades of thankfulness, bright glittering streaks of passion and joy, and dark, somber colors of grief and fear. yet each time we come together, and set up our loom, the shared working of the patterns lightens our burdens. for here, we realize that in all the weaving, the hands of the goddess and the god guide our hands, as we weave the patterns of our lives. owl takes a deep breath, and offers he

GILBERT THE SORCERER AND HIS APPRENTICE

ween the fairies and mankind he played the plaintive notes of 'oran anteach:'the 'lament of the water kelpie, and told me the story that matthew arnold has rendered immortal in hisforsaken merman,a story by the way that is as familiar in norway as in the western isles, only there the merman is a fierce and cruel god of the sea, but in skye he is gentle and kindly. out on the mountain side, as the shades of evening descended, there were strange dancing lights, bog-firesisuppose we should call them and have a scientific explanation ready. but to my fisher-lad they were corpse-lights, and told of a death, either one that had just taken place, or that might be expected within a few hours 'and it makes no difference' he said 'you may call it marsh gas, or what you will,butitis the soul that's g

GILBERT R A THE MASONIC CAREER OF A

iploma which bears the incense sweetness and aroma of runymede's- my first, my very own!59[59] in 1910 waite was installed as master of runymede lodge, and during his year of office he celebrated the winter dinner of the lodge, on 1 february 1911 'by conferring on all brethren present the great mystery of the vault of the adepts (under dispensation from the unknown superior of the sodality of the shades)'60[60. this was the closest he came to introducing his brethren to the mysteries of the golden dawn, although he had 58[58] beeching's verses were printed as a broadsheet entitled 'the masque of runymede. 59[59 'an ode of welcome, runymede lodge, 21 january 1909. the verse quoted is no. 5. waite also wrote an 'ode on a distant prospect of preferment in runymede lodge (1907. it was privatel

GNOSTIC CATECHISM

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

learly refers to the need for the base centre to be totally directed to the treasury of light. whether it is swayed by family, lust, desire or even love, any movement away from gnostic theurgy page 78 the goal is "sin (the word sin literally means "to miss the mark) the promise offered to those who correctly use the base chakra is the ability to "eat from the tree of life. this has many different shades of meaning, ranging from the promise of immortality to the liberation of the self through the activation of the tree of life. the church of smyrna the church of smyrna is the svadhisthana chakra in the hindu system or in our terms the sacral centre. it is known as sweet smelling and is related to the sexual organs. the sweet smell refers to the ojas or psychic force that dwells within the e

GOETIA LUCIFERIAN

be independent from. the goetia is indeed a tough, powerful and to some a dreadful real grimoire. those who have hissed and vibrated the sacred names and candle lit summons of the demons of this book have empowered it to heights which revival the legends of faust and even horror fiction author h.p. lovecraft and his tales of the macabre. with aleister crowley, whom, in his youth brought forth the shades of the goetia into boleskine and other homes, he did so in an experiment of will. while on the surface, he had appeared to consciously evoke the goetic spirits to appease his carnal desires, and other material quests; subconsciously he was breaking ground for the development of the will. the lemegethon or goetia as it is called is indeed a forbidden yet essential tool in magical practice. i

ssession in most cases, rather activates areas of perception according to the individuals associations of inspirational knowledge or impulses. angelic spirits are those which infuse us with the fire of lucifer, that which fell from heaven. this is the gnosis of the celestial sabbat knowledge gained from the spirits of the air. the luciferian spirits (the spirits of air) are often celestial, white shades or blackened shapes, depending on the lower or higher nature of their being. it is the goal of the magician to be able to in an astral sense shape shift into either an illuminated or shadowed aspect of being, as is the reflection of the being. simplicity in ceremonial magick and sorcery is significant to achieve a strong point of gnosis, or magical thought. the operator who is intent on sum

n. summon then with an enflamed mind, the dragon-serpent which is the angelic essence of the soul, the eye of azal ucel shall burn forth from the darkness to reveal the light. the circle itself is not a tool of keeping spirits out, rather the circle is the concentration point of which the sorcerer summons forth the energies within the earth through him/her self, that it is the ensorcelling of the shades and elementals of the self the great arcana of the i, or luciferian being. the circle should not be considered a means of protection, the magician who would fear and cower within a circle and still seek to summon forces which he will not become one with, is not strong enough as an individual to understand and becoming in the magickal art. the isolate and beautiful luciferian initiate does n

with, is not strong enough as an individual to understand and becoming in the magickal art. the isolate and beautiful luciferian initiate does not fear the forces of which he summons, rather embraces and by the will controls them. the same type of mastery must be applied to the summoning of goetic spirits, no matter the intent, but with an aspect of respect for that which you call. understand the shades of the dead have walked beyond the flesh, and should be viewed as advanced spirits which brings us knowledge and initiation. when invoking/evoking goetic djinn, know that these fire-born spirits who fell with lucifer-azazel, hold too a 18 special knowledge and the self and individual mind is that which will commune with them. be firm in your works, yet respectful. i am the daimon who speaks

eep of your cup and behold the mysteries of the depths! mriodom aoth, sabaoth, atheleberseth, abraoth! by the very circle of which i build i walk unto the crown of lucifer that emerald which shines the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads open the gates unto me! guardian of flaming sword and corpse-king of the scepter open forth the leviathanic way to me! i behold the center of the eight rayed black sun my essence unto seth! azal ucel! i invoke the baphometic spirit of fire! 19 invocation of the adversary the following is a ritual which may be conducted when the sun is at its full light, or when the moon

lf adds layers of conscious subconscious antiquity, based on conscious desire and ones surroundings. this may lead to laziness, sloth and an undisciplined will. it is essential to undertake periodic workings to invigorate the mind via self-enchantment. the black mirror considered a tool of scrying and divination, the black mirror proves also a tool of contacting and communicating with spirits and shades of the dead as well. the black mirror is made of something such as onyx or perhaps even a plate of glass painted with a rich black, for which a reflection is still obtainable. some chaos sorcerers have created 29 black mirrors from a piece of glass with black electrical tape on the reverse side. this proves efficient and inexpensive as well as offering the same affect. that mirrors can be g

rite, after the vessel has been created and the spirit is bound to it. initial evocation and creation rites do not involve this process. at the moment of envisioning this force, summon it now within the sacred circle of self, call the spirit into your self, by will alone. some magicians have actually entered the circle, and by their enflaming of self can then possession occur. let the spirits and shades dance within your mind, filled with the ecstasy of invocation. control and understand the spirit, never surrender complete control. when you have reached beyond the peak of gnosis, the mind will forget the summons of the spirit and you will close the circle. you may recall this force when you are in need. this is specifically why the mentally ill or weak of mind should not conduct such work

of such tools of divination. vassago is also ideal for the willed divination of future initiation, a gateway to the luciferian realm of spiritual development. vassago appears in the black mirror as a wind-rushed robed spirit who is both angel and demonic shadow, who has many arms and talon-fingers. d samigina samigina or gamigm is a spirit of external necromancy. he allows communication with the shades of the dead, specifically on dreaming levels. one may also witness faces in a black mirror while communicating with him. it may be recommended that the magician 38 utilizes evp to record samigina or other shades in the place of invocation/evocation as well as within a graveyard. goetic rites may be performed but with less tools, it then will rely on the sorcerers ability to go forth into tr

ould respond to the sorcerer by the means inspiration which leads to one seeking answers and results via work itself. buer is also sabbatic familiar, giving the sorcerer insight and learning inspiration into wort cunning, herbalism, ect. buer is also a healing spirit and governs 50 legions of spirits. k gusion gusion is a spirit of divination as well as being a guide in the communication with the shades of the dead. gusion is also a spirit which instinctually passes on concepts and ideals in honor and dignity. the sorcerer through invoking the spirit would focus on areas of character development and self-perception, that which separates the initiate from the profane and common clay of humanity. l sitri sitri appears in the black mirror as a man with a leopard s head with large wings. you m

and desire, whom one may project to bring on with another and create a flowing inspiration to achieve the union with another. he governs 30 legions of spirits as well. t purson purson is a great king who appears in the black mirror as a man with a lion s face, who carries a serpent/viper in his hand and rides upon a bear. purson is a spirit of divination as well, who holds communicating with the shades of the dead. purson may discover treasures, in the form of insight and inspiration which causes the magician to obtain knowledge. he may take a body that is astral/aeriel or human, and bring earthly secrets and divine ones (self-introspection. purson is an angelick ruler who brings good servitors, and has 22 legions of spirits whom are partly order of thrones and order of virtues. u marax m

sist or help destroy the self. he may also be commanded with his 26 legions of spirits to create chaos of a somewhat destructive nature in another. i marchosias marchosias is a mighty marquis who appears in the form of a wolf having wings with a serpent s tail, as this spirit appears it vomits flames. marchosias is a werewolf daemon having been bound to the earth, has taken forth and absorbed the shades of the wolf thus upon request marchosias will take upon a human form. marchosias is a fallen angel who is a strong fighter who was of the order of dominions. he governs 30 legions of spirits, when summoned by solomon, he told after 1,200 years he had hopes to return to the seventh throne. marchosias teaches and initiates through lycanthropy and astral shape shifting, as well as war and comb

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

vapor which passeth; thou, who mountest upon the clouds, and who walketh upon the wings of the wind. thou who breathest forth thy breath, and endless space is peopled; thou, who drawest in thy breath and all that cometh from thee, returneth unto thee! ceaseless movement, in eternal stability, be thou eternally blessed! we praise thee and we bless thee in the changless empire of created light, of shades, of reflections, and of images- and we aspire without cessation unto thy immutable and imperishable brilliance. let the ray of thine intelligence and the warmth of thy love penetrate even unto us! then that which is volatile shall be fixed, the shadow shall be a body, the spirit of air shall be a soul, the dream shall be a thought. and no longer shall we be swept away by the tempest, but we

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

nd a vapour which passeth; thou who mountest upon the clouds, and who walkest upon the wings of the wind. thou who breathest forth thy breath, and endless space is peopled; thou who drawest in thy breath, and all that cometh from thee returneth unto thee! ceaseless motion in eternal stability, be thou eternally blessed! we praise thee and we bless thee in the changelss empire of created light, of shades, of reflections, and of images, and we aspire without cessation unto thy immutable and imperishable brilliance. let the ray of thy intelligence and the warmth of thy love penetrate even unto us! then that which is volatile shall be fixed; the shadow shall be a body; the spirit of air shall be a soul; the dream shall be a thought. and no more shall we be swept away by the tempest, but we sha

GOLDEN DAWN RITUALS VENUSZAM16

mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is not. thou hast known me, so pass thou on" step 21 reveil the talisman, and circumambulate once. then, halt in the north, and place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of talismans thric

GOLDEN DAWN RITUALS Z2

of the sigil without, however, entirely removing it. he then smites it once with the flat blade of the sword, saying in a loud, clear and firm voice: thou canst not pass from concealment unto manifestation save by the virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am he great one of the path of the shades. i am the exorcist in the midst of the exorcism. appear thou therefore without fear before me, so pass thou on. he then reveils the sigil. n. take the sigil to the north, circumambulating first, halt, place the sigil on the ground, stand between it and the east, repeat the oration of the kerux, again consecrate with n and o. then, take it up, face north, and say, creature of, thrice consecr

asses to the west with talisman in left hand, faces southeast. partly unveils telesmata, smites it once with the flat blade of the sword and pronounces, thou canst not pass from concealment unto manifestation, save by virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of the shades. i am the exorcist in the midst of the exorcism. take on therefore manifestation without fear before me, for i am he in whom fear is not. thou hast known me so pass thou on. this being done, he replaces the veil. n. then pass around the circle with the talisman, halt due north, place talisman on ground, bar, purify and consecrate again with n and with o, and say, creature of talismans, thri

d, but reaching from darkness to the glory of the heavens. m. now move from between the pillars thou hast formulated to the west, face west, and say, invisible i cannot pass by the gate of the invisible save by the virtue of the name of darkness. then, formulating forcibly about thee the shroud of darkness, say, darkness is my name, and concealment. i am the great one invisible of the path of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of light. n. repeat process in l. o. repeat process in m but say, i am light shrouded in darkness. i am the wielder of the forces of the balance. p. now, concentrating mentally about thee the shroud of concealment, pass to the west of the altar in the place of the neophyte, face east, remain standing

GOLDEN DAWN RITUALS ZAM10

pass to the south, halt, formualte the pillars of fire and cloud, reaching from darkness to the heavens. formulate shroud between them, and pass to the west. invisible, i cannot pass by the gate of the invisible save by virtue of the name of darkness" step 18 formulate forcibly the egg of dark blue-black. say "darkness is my name, and concealment. i am the great one invisible of the paths of the shades. i am without fear, though veiled in darkness, for within me, though unseen, is the magic of the light divine" go round, knock as before, halt in north, formulate pillars, and the blueblack egg between them. then pass to east. step 19 do the rose cross, keeping your hands close to your body. dedicate it to containing your aura within the black egg. say "invisible, i cannot pass by the gate

GOLDEN DAWN RITUALS ZAM16

GOLDEN DAWN RITUALS ZAM22

he west with talisman in left hand. partly unveil the talisman, smite it once with the sword, set it on the ground and face the talisman as the hiereus. say: thou cannot pass from concealment into manifestation save by the virtue of the name \yhla. before all things was the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of an exorcism. take on manifestation before me without fear, for i am he in whom fear is not. thou hast known me, so pass thou on. 10 i purify thee with n and consecrate thee with o. pass thou on towards the east. step 5 upon arriving at the east, strike it once, unveil it partially. say: thou cannot pass from concealment into manifestation save by the name

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

y see bastions and sprawling towers and parapets with high thick walls suggesting an enormous medieval castle. the holy city is the "fastness of the most high" and houses the "legions of eternal vigilance" it sits protectively near the edge of thought and guards the mani fested universe against the attacks of the demon khoronzon. it has a few faded colors here and there, but is largely colored in shades of gray like the entire aethyr. not far from the city are the final outposts. these are small structures standing right on the brink of a tremendous precipice. if you pass these gray but proud outposts you will find yourself standing on the very edge of the known universe. if you detect the faintest trace of fear within you at this point you are advised to turn back immediately. however, yo

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

o you physical body. feel the shroud of darkness surrounding you. face the north and say, i have shrouded myself in mystery and concealment. may i enter the path of darkness. i am the only being in an abyss of darkness. face the west and say, invisible, i now pass by the gate of the invisible by virtue of the name of darkness. darkness is my name. i am the great one, invisible on the paths of the shades. face the east and say, invisible, i now pass by the gate of the invisible by virtue of the name of light. i am light shrouded in darkness. i am the wielder of the forces of the great balance. face the south and say, thus have i formulated this shroud of darkness and of mystery as a concealment and a guard. i am concealed from the eyes of all men, from all things of sight and sense. 344 ste

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

2, 93 that outside tondern in 1637 armies were seen musterino: in the air and fighting, in clear weather an irish folktale gives an account of the ancient chieftain o'donoglme, who yeai-ly on the first of may, mounted on a milkwhite steed, rises from the waters of a lake, to revisit his realm. on an august night, an e>*i.rl of kildare shews himself armed, on a splendid war-horse, and reviews the shades of his warriors (elfenm. 192-3. 233. strikingly similar to the' duris, diirst' on pp. 521. 920 is a finnic turisas, god of war and at the same time a giant (turras, turrisas, tursas, who, when a war is imminent, has his drum beaten high up in the clouds. to the lettons johdi or murgi means ghosts, souls of the dead; when the northern liglits fiicher, they say 'johdi kaujahs^ ghosts are figh

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

p,ft of flitting ghosts: est locus, extremum qua pandit gallia littus, oceani praetentus aquis, ubi fertur ulixes sanguine libato populum movisse silentem. illic umbrarum tenui stridore volantum flebilis auditur questus: simulacra coloni pallida, defunctasque vident migrare figuras; and not far from that region are britain, the land of the senones, and the ehine. this faint murmur of the fleeting shades is much the same thing as the airy waggon of the bretons. the british bards make out that souls, to reach the underworld, must aai1 nypv f^^pnnljr^fp.q.d fl/nd ^t ftagsf hn<fl.fifi, across the vale of death, into the sea on whose shore standsjjjpen the mouth of heiftaftyss r (see suppl. a north english song, that used to 6e sung at lykewakes, names the bridge of dread, no brader than

HEAVEN HELL

o assist afu-ra in his journey. the first eight, who are goddesses, stand before the ape-god called af-ermen-maat-f, who holds the eye of horus, and it is their duty to recite the words of power which shall cause splendour to issue from the eye of horus each day, and to sing praises to it (vol. i, pp. 219-221. the other deities only come into being when afu-ra utters their names; they live in the shades which are in the mouth of the great god, and then their souls travel with him. their work is to strip the dead of their swathings, and to break in pieces the enemies of ra, and to order their destruction. next: eleventh division of the tuat. i. kingdom of temu-khepera-ra according to the book am-tuat sacred texts egypt ehh index index previous next eleventh division of the tuat. i. kingdom

of the bodies, souls, shadows, and heads of the enemies of ra, and of the damned who are in this division, which is taking place in five pits of fire. a lioness-headed goddess stands by the side of the first pit which contains the enemies of ra; the fire with which they are consumed is supplied by the goddess, who vomits it into one corner of the pit. the next four pits contain the bodies, souls, shades, and heads respectively, of the damned, the fire being supplied by the goddesses in charge. in the pit following are four beings who are immersed, head downwards, in the depths of its fires (vol. i, pp. 249-253. the texts which refer to the pits of fire show that the beings who were unfortunate enough to be cast into them were hacked in pieces by the goddesses who were over them, and then b

s and horrid gashes the lab'ring life flows faster than the blood" ixfirmer and firmer grows in the soul-ego the feeling of intense hatred for the terrible butchery called war;deeper and deeper does it impress its thoughts upon the form that holds it captive. hope awakens at times inthe aching breast and colours the long hours of solitude and meditation; like the morning ray that dispels thedusky shades of shadowy despondency, it lightens the long hours of lonely thought. but as the rainbow is notalways the dispeller of the storm-clouds but often only a refraction of the setting sun on a passing cloud, sothe moments of dreamy hope are generally followed by hours of still blacker despair. why, oh why, thoumocking nemesis, hast thou thus purified and enlightened, among all the sovereigns on

he nightmare talesiii67 one. but he said not a word, and, turning his eyes from his old master's face, gazed dreamily at the dying embers. the same long-forgotten incoherent , which, after seeming such to him in his younger days,had been given up entirely, and had gradually faded from his , now crowded back into it with the sameforce and vividness as of old. the grimacing of ixion, sisyphus and tantalus resurrected and stoodbefore him, saying "what matters - in which thou believest not. and even if there be, it is the described by the oldgreeks, not that of the bigots- a locality full of , to whom thou canst be asecond " franz felt that he was going mad, and, turning instinctively, he looked his old master once mo