Michael Wynn's Occult Reference Library
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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

of wish in the phrases quoted on pp. 17-8, which describe the joyous or the angry god: freudenvoll hat sie got gegozzen, ms. 1, 226; der wunsch maz ir bilde, as mezzen is said of god, p. 23; and gebieten, to command, is just as technically applied to the one as to the other, p. 24. the 'gramr er ysr osinn' p. 137, might be rendered in mhg 'der wunsch zlirnet iu, fluochet iu' meaning, the world is sick of you. at times the poet seems to be in doubt, whether to say god or wish: in the first passage from gregor, wish is subordinated, as a being of the second rank, so to speak, as a servant or messenger, to the superior god; the latter has to give him leave to assume his creative function, which in other cases he does of his own might. again, when body, figure, hair are said to be 'like wish'

77. still less can it be doubted of the norse gods, that they too slept at night: thorr on his journeys looks out for night-lodging, sn. 50; of heimdall alone is it said, that he needs less sleep than a bird, sn. 30. and from this sway of sleep over the gods follows again, what was maintained above, that of death: death is the brother of sleep. besides, the gods fell a prey to diseases. freyr was sick with love, and his great hugsott (mind-sickness) awakened the pity of all the gods. osinn, niorsr and freyr, according to the yngl. saga 10. 11. 12, all sink under sicknesses (sottdausir. aphrodite and ares receive wounds, ii. 5, 330. 858; these are quickly healed [yet not without medical aid. a curious story tells how the lord god, having fallen sick, descends from heaven to earth to get cur

858; these are quickly healed [yet not without medical aid. a curious story tells how the lord god, having fallen sick, descends from heaven to earth to get cured, and comes to arras; there minstrels and merryandrews receive commands to amuse him, and one manages so cleverly, that the lord bursts out laughing and finds himself rid of his distemper^ tliis may be very ancient; for in the same way, sick daughters of kings in nurserytalcs are made to laugh by beggars and fiddlers, and so is the goddess skasi in the edda by loki's juggling tricks, when mourning the death of her father, sn. 82. lambe cheered the sorrowing demeter, and caused her, ttowcl irapaakoitnovaa, fieisfjaac jexdaai re, koi xxaov (ryelv dvfmov, hymn, in cer. 203 (see suppl. important above all are the similar accounts, gi

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

nspiration for the holy grail. but when using magick, you should take only as much as you need and perhaps a little more; you should not demand riches, perfect love, eternal beauty, youth, a fabulous job and a lottery win or two. so, magick does not provide a help-yourself time in the sweetshop. the results could be like eating three times more chocolate than you really want and then feeling very sick. you cannot give the gods or goddesses your shopping list and then sit back and wait for christmas: the divinity is within you to be kindled, and so you need to demand of yourself far higher standards than someone who believes in the forgiveness of sins. if you do wrong, you cannot just say sorry to the godhead and carry on without putting right the mistakes or at least learning from them. co

ss, or, more abstractly, some sort of divine light, spirit and goodness. magick for healing, it must be said, is not so far removed from the prayers of conventional religions, whose positive influence is well documented. the same effect can be created whatever the focus or faith, and i know from personal experience that positive results can be achieved when a wiccan coven sends healing light to a sick member or a friend. for hundreds of years, angels have been invoked in magick, just as in religion, both for protection and to act as vehicles for healing or positive energies. practitioners of white magick may focus on particular aspects of a god or goddess figure, or benign power, personified through different deities from many age and cultures. when i began practising magick ten years ago

g harm. this may be done in various ways, using knots in a symbolic thread, or by creating an image of the object or person and wrapping it tightly. but all binding can be problematic in terms of white magick, for whatever method you use, you are very definitely interfering with the person's karma, or path of fate. however, it is tempting to think that if someone is hurting animals, children, the sick or elderly, you may be justified in binding them. and what if your partner has deserted you on the whim of passion, taking all the money and leaving you and your children penniless? these are very real dilemmas; in dealing with them, i have always performed such rituals adding the proviso. if it is right to do so' i believe that it is essential to include that phrase in all binding magic ritu

gest in terms of emotion and so can be very simply carried out at home, in the garden or on the balcony, often with everyday items. magick for others you may, however, wish to carry out rituals for people or groups with whom you are less intimately involved, who are vulnerable or to whom you relate in a caring, social or a professional capacity. these might include the people in your workplace, a sick neighbour, or a colleague you know is unhappy or worried; or perhaps it could be an animal park or environmental project that is under threat or needs help financially, legally or practically or even a local disaster. as you send out loving or healing energies, so you will receive them in return, often in unexpected ways or perhaps at some future time when you yourself are vulnerable. this is

nifest as images, sounds or feelings. this psychic art is called psychometry and is one that will emerge spontaneously. you may, however, have a more specific aim in mind. for example, to improve your finances, place a pot of basil herbs, surrounded by golden coloured coins and light a green or golden prosperity candle while visualising golden coins showering upon you. if you have a friend who is sick, and wish to send healing thoughts to them, place a photograph of them on the altar, and surround it with pink flowers, pink rose quartz crystals and a circle of tiny pink candles. send your message of healing or visualised golden light, then blow out the candles deosil, sending the energies to where they are needed. when you are not carrying out formal magick, keep on the altar any crystals

ss of spring, she possessed a store of golden apples that endowed immortality, fertility and healing and so she can form a focus for healing rituals, and for spells for beauty, health and the granting of wishes, especially those using apples as a symbol. panacea panacea is the roman goddess of healing, who takes away pain. daughter of aesculapius, she and her sister hygeia assisted in healing the sick in their dreams at the dream temples. she is good for healing rituals for women, children and especially teenage girls. sulis sulis, or sulevia, is the celtic goddess of healing and especially of healing waters. her name is derived from the celtic word for the sun and her most famous site is the hot mineral springs that have for at least 10,000 years poured from the ground in bath, in south-w

on a slower, but equally potent, talisman that will continue the work* sit quietly in front of the altar, facing north, and sew a doll-shaped bag, to be filled with herbs (see the template on page 109. if you are working in a group, pass the doll, or poppet, and a needle and thread around the group. each person can make a few very rough stitches, endowing each with a spoken hope or prayer for the sick person and visualising the stitches filled with light. when only the head is open, the person who made the last stitch should take it to the altar and fill the poppet with the charged herbs, speaking more healing words, and then sew up the head* place the poppet between the altar candles where the light can shine on it* now uncast the circle widdershins, either from hand to hand or with your

uncast but remain unbroken. any remaining energy can be grounded by sitting on the ground and pressing downwards or standing and returning the power with a stamp of your feet* leave the altar candles burning and eat the fruit and seeds and nuts to absorb the magical life force* blow out the altar candles (in a group, this should be done by the person leading the ritual) and send the light to the sick person. the person receiving the healing may notice an intensity of blue light when the cone is released. as soon as possible, give the poppet, wrapped in white silk, to the person to be healed, for them to keep close to their bed. 7- oils and incenses in magick oils and incenses, like herbs, are very versatile. the easiest way of attracting all the good things you want not only for yourself

magick, light and healing energies are transmitted through colour, crystals, herbs, oils and incenses and used as a focus for transferring healing energies to trigger the body and mind's own immune system, through visualisation and telepathic waves. in this way, healing magick is akin to spiritual healing. by directing the natural restorative energies of the earth, nature and the cosmos towards a sick or distressed person, animal or place through mind or soul flow, we can stimulate and amplify their selfhealing powers. a number of witches are formally trained in the healing arts, using both conventional methods, such as surgery, and alternative therapies, such as chiropractic, aromatherapy and reiki. witches may also be members of healing associations, and conventional medicine is increasi

who sometimes regard the prolonging of life as the major purpose of their work, regardless of the quality of that life, many witch healers, like other spiritual healers, accept that sometimes decline and death are inevitable. so they work to ease the parting and the passing over, knowing that this life is not the end. magical healing has a very gentle tradition. you can carry out healing with the sick person present, by directing the light and energies towards them. this can be done, for example, through a candle flame set between you. alternatively, you can circle a pendulum over their head, widdershins to remove pain for whole-body healing or to ease a painful place, and deosil to restore energies. if the subject is absent, you can visualise them and send healing light across the cosmos

ABRAMELIN1

ut what must strike all alike is the tremendous faith of the man himself, as witnessed by his many and dangerous journeyings for so many years through wild and savage regions and places difficult of access even in our own day with all the increased facilities of transit which we enjoy. this faith at length brought him its reward; though only at the moment when even he was becoming discouraged and sick at heart with disappointed hope. like his great namesake, the forefather of the hebrew race, he had not in vain left his home, his ur of the chaldees, that he might at length discover that light of initiated wisdom, for which his soul had cried aloud within him for so many years. this culmination of introduction vi his wanderings was his meeting with abra-melin, the egyptian mage. from him he

obscure i had recourse unto abramelin, who with charity and patience explained it unto me. being thoroughly instructed, i took leave of him, and having received his paternal blessing; a symbol which is not only in use among the christians, but which was also the custom with our forefathers; i also the sacred magic 10 departed, and i took the route to constantinople, whither having arrived i fell sick, and my malady lasted for the space of two months; but the lord in his mercy delivered me therefrom, so that i soon regained my strength, and finding a vessel ready to depart for venice i embarked thereon, and i arrived there, and having rested some days i set out to go unto trieste, where having landed, i took the road through the country of dalmatia, and arrived at length at my paternal hom

ABRAMELIN2

ke it; also whether wife or children may hinder you herein; these being all matters worthy of observation, so as not to commence the matter blindly. the chief thing that ye should consider is whether ye be in good health, because the body being feeble and unhealthy, it is subject to divers infirmities, whence at length result impatience and want of power to operate and pursue the operation; and a sick man can neither be clean and pure, nor enjoy solitude; and in such a case it is better to cease. consider then the safety of your person, commencing this operation in a place of safety, whence neither enemies nor any disgrace can drive you out before the end because ye must finish where ye begin. but the first part of this chapter is the most important, and see that ye keep well in mind the n

whitherunto you wish to travel, and place the symbol upon your head, under the bonnet or the hat; but take well heed lest the symbol fall from off you through negligence or want of caution. do not journey at night-time unless necessity or some pressing reason thereto compelleth you, but select the day-time, and that serene and calm. chapter xviii (to heal divers maladies) undo the bandages of the sick person, and clean them, and having applied the unguent and the compresses, put them again upon the sick person;and place the symbol upon them,129 and leave it thus for about a quarter of an hour, then take it away and keep it (for use on another occasion. but if it be an internal malady, you shall place the symbol upon the bare head of the patient. these symbols may be seen and examined witho

ABRAMELIN3

r a p e t a r a g u p a l a r e g a n (12) h a p p i r a m a o s i p a r a o p p o a r a p i s o a m a r i p p a h the sacred magick 173 notes to chapter xviii (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) amaimon performs the operations hereof (c) the familiar spirits can to an extent perform the operations of this chapter (d) the bandages of the sick person having been undone and cleaned, and the unguent, the compresses, and the bandages having been replaced, put the symbol upon them and leave it for about a quarter of an hour, then take it away, and keep it for use upon another occasion. but if it be an internal malady, you must place the symbol (the written part downwards) upon the bare head of the patient. these symbols may be seen and

er wherein thou canst aid and succour thy neighbour, and do not wait until he demandeth assistance from thee, but seek to know to the full his need even though it be concealed, and give him prompt aid. also trouble not thyself as to whether he be turk, pagan, or idolater, but do good unto all those who believe in a god. be especially charitable towards those who are in extreme want, prisoners, or sick, and let thine heart be touched, and succour them generously; for god taketh pleasure in beholding the poor succoured. in the twenty-eighth chapter where it is treated of the way to have silver and gold sufficient to supply one s needs on occasion; thou must know that 2. in the original passerpar les mains de= pass through the hands of but this translation would sound somewhat undignified. 3

g unto a glorious termination, the which i myself also have done. as regardeth the service which thou shouldest render unto thy neighbour in his necessities, thou shouldest perform it with zeal, and in no sense wait for him to ask it of thee, and seek also to comprehend his needs unto the uttermost, so as to be able to take sound action (therein. thou shalt take heed to succour the infirm and the sick and to work for their healing; and see that thou dost not good works to attract praises and to make thyself talked of in the world. also thou mayest make semblance of performing (thy cures) by prayers, or by ordinary remedies, or by (the recital of) some psalm, or by other like means. thou shouldest be especially circumspect not to discover the like matters unto reigning princes; and in this

hat which they have promised, provided that the operation one demandeth of them be in their power. to cause the spirit to re-enter a dead body is a very great and difficult operation, because in order to accomplish it the four sovereign princes13 have to operate. also it is necessary to take great care, and to pay heed unto this warning, namely that we should not commence this operation until the sick person is really at the point of death, so that his life is absolutely despaired of. it should be so timed as to take place a little while before the sick person giveth up the ghost; and thou shalt carry out all that we have said hereon in the second book. but on no account should we perform this operation to divert ourselves, nor for every class of person; but only on occasions of the very u

ADEPTUS MINOR INITIATION

e throne of god himself, and includeth even archangels, angels and spirits "these four fraters also erected a building to serve for the temple and headquarters of their order, and called it the collegium ad spiritum sanctum, or the college of the holy spirit. this being now finished, and the work of establishing the order extremely heavy, and because they devoted much time to the healing of those sick and possessed, who resorted to them, they initiated four others, fraters r.c (the son of the deceased father's brother of c.r.c) c.b, a skillful artist, g.c, and p.d, who was to be cancellarius; all being germans except i.a, and now eight in number. their agreement was: 1) that none of them should profess any other thing, than but to cure the sick, and that freely. 2) that they should not be

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ve two perfect amoebae instead of one. how far is this condition removed in the evolutionary scale from trunk murders! organisms developed by specialising their component structures have not achieved this so much by an acquisition of new powers, as by a restriction of part of the general powers. thus, a harley street specialist is simply an ordinary doctor who says 'i won't go out and attend to a sick person; i won't, i won't, i won't' now what is true of cells is true of all already potentially specialised organs. muscular power is based upon the rigidity of bones, and upon the refusal of joints to allow any movement in any but the appointed directions. the more solid the fulcrum, the more efficient the lever. the same remark applies to moral issues. these issues are in themselves perfect

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

pons (my various abilities) to the study of medicine; i invoke the "gods (medical authorities) by studying and obeying their laws in their books. i embody the "formulae (the ways in which causes and effects influence disease) in a "ritual (my personal style of constraining sickness to conform with my will. i persist in these conjurations year after year, making the magical gestures of healing the sick, until i compel the visible appearance of the spirit of time, and make him acknowledge me his master. i have used the appropriate kind of means, in adequate measure, and applied them in ways pertinent to my purpose by projecting my incorporeal idea of ambition in a course of action such as to induce in others the incorporeal idea of satisfying mine. i made my will manifest to sense; sense swa

puzzled, and wonder whether he has lost all his power. yet the cause may be no more than that the wisdom of his angel depreciates the interference of ignorant kindliness with diseases which may have been sent to the sufferer for a purpose profoundly important to his welfare. in the case of the master therion, he had originally the capacity for all classes of orgia. in the beginning, he cured the sick, bewitched the obstinate, allured the seductive, routed the aggressive, made himself invisible, and generally behaved like a young-man-about-town on every possible plane. he would afflict one vampire with a sending of cats, and appoint another his private enchantress, neither aware of any moral oxymoron, nor hampered by the implicit incongruity of his oaths. but as he advanced in adeptship, t

very high potential to influence them. the material analogues seem to serve as a fortress. even where a temporary effect is produced, the inertia of matter draws it back to the normal; yet the power of the trained and consecrated will in a well-developed astral body is such that it can even produce a permanent change in the material upon whose body of light you are working, e.g; one can heal the sick by restoring a healthy appearance to their astral forms. on the other hand, it is possible so to disintegrate the body of light even of a strong man that he will fall dead. such operations demand not only power, but judgment. nothing can upset the sum total of destiny- everything must be paid for the uttermost farthing. for this reason a great many operations theoretically possible cannot be

r parish magazine does of public. it depends entirely on the magician how he is served. the greater the man, the greater must be his teacher. it follows that the highest forms of communicating daemons, those who know, so to speak, the court secrets, disdain to concern themselves with matters which they regard as beneath them. one must not make the mistake of calling in a famous physician to one's sick pekinese. one must also beware of asking even the cleverest angel a question outside his ambit. a heart specialist should not prescribe for throat trouble. the magician ought therefore to make himself master of several methods of divination; using one or the other as the purpose of the moment dictates. he should make a point of organizing a staff of such spirits to suit various 168 occasions

evious note. an autocratic adept is indeed a blessing to the disciple, not because he is able to guide the pupil "aright" in the particular path which happens to suit his personality, but because he can compel the beginner to grind away at the weariest work and thus acquire all-round ability, and prevent him from picking out the plums which please him from the pie of knowledge, and making himself sick of a surfeit of sweets to the neglect of a balanced diet of wholesome nourishment> after years of experience in teaching, the master therion is not altogether convinced that this is not the right attitude. 202 when people begin to argue about things instead of doing them, they become absolutely impossible. their minds begin to work about it and about, and they come out by the same door as in

his part of the ceremony are when it is of the nature of a celebration, in which case none but the priest communicate, of a wedding, in which none, save the two to be married, partake; part of the ceremony of baptism when only the child baptised partakes, and of confirmation at puberty when only the persons confirmed partake. the sacrament may be reserved by the "priest "for administration to the sick in their homes) the "priest "closes all within the veil. with the lance he makes "on the people thrice, thus" the priest+ the lord bless you+ the lord enlighten your minds and comfort your hearts and sustain your bodies+ the lord bring you to the accomplishment of your true wills, the great work, the summum bonum, true wisdom and perfect happiness"(he goes out, the "deacon "and children follo

ALEISTER CROWLEY MAGICK WITHOUT TEARS

with luck be allowed to listen to some of his improving discourse. magic without tears get any book for free on: www.abika.com 227 pretentious humbug is the only appeal to which you can be relied on to respond. praxiteles would repel you, unless you covered the marble completely with glittering gew-gaws, tinsel finery, sham jewels from the tray of autolycus! yet it was precisely because you were sick of all this that you came to me at all. how can one take you as a serious student? only because you do have moments when the scales fall from your eyes, and your deep need tears down the tawdry counterfeits which hide the shrine where isis stands unveiled- but ah! too far. you must advance. to advance- that means work. patient, exhausting, thankless, often 5 bewildering work. dear sister, if

ALEISTER CROWLEY SEPHER SEPHIROTH

cf. 111) mw) 48 the pillar of severity: the paths cheth and mem (cf. 26& 463) m x planet; star: the sphere of mercury bkwk greatness, magnificence, glory: a title of chesed hlwdg a woman; strength; an army lyx to grow warm; heat, fire; black mx jubilee lbwy from that time, of old (see ps. 93:2& prov. 8:22) z)m fat; marrow xm 49 the living god yx l) resembled; meditated; silent hmd drooping, being sick hlwx strength )lyx heat, fury (ch )mx a bringing forth, birth, nativity hdyl a measuring; a measure hdm to dissolve, melt: gsolve h gwm the rod of aaron +m 50 the number of gates of understanding (the number of permutations of the lower seven sephiroth with each other, plus one for unity) closed, shut up m) great fish (jonah fs whale) lwdg gd to ferment; they (masc) hmh pains, sorrows ylbx un

adversary n# 360 shin: a tooth ny# the messiah hy#mh the sinew [of the thigh; the weakening (gn. 32:32& cf. hn#h, below. k.d. p.235) h#nh the change; the teaching; the sleep (see k.d. p.235) hn#h thunders mym(r crimson yn# ophir: earth ryp( 361 the arrangement of the sephiroth: 3-6-1 lord of earth (referred to malkuth; cf. 65& 155) cr)h ynd) folk, people (ar; gimpurities h. from #n, gto be weak, sick h) y#n) foundations (ch) ny) the mountain zion nwyc rh 362 long of face: a title of kether (cf. 352) myp) kyr) 363 the almighty and ever-living god: the divine name of yesod yx l) yd# 364 the hidden light: a title of kether )lpwm rw) satan n+#h demons nyd# opposition; resistance hn# 365 an uncovering, exposing h(yrp 367 black (scil. of eye-pupil; middle; homunculus nw#y) 368 the spirit of the

ALEISTER CROWLEY TAO TEH KING

loyal ministers((archangels. it is hard at first for the student to grasp the disdain of laotze for what we call good qualities. but the need for this 'good' is created by the existence of 'evil, i.e, the restriction of anything from doing its own will without friction. good is then merely a symptom of evil, and so itself a poison. a man who finds mercury and potassium iodide 'good' for him, is a sick man. frictionless nourishment is the order of change, or life) had to appear. 22 chapter xix returning to the purity of the current. 1. if we forgot our statesmanship and our wisdom, it would be an hundred times better for the people. if we forgot our benevolence and our justice, they would become again like sons, folk of good will. if we forget our machines and our business, there would be n

ALEISTER CROWLEY THE HEART OF THE MASTER

f my spirit that blank darkness overwhelms me altogether. umbra. within the vision is a dream- i struggle in my sleep in a morass of blood and mud. howlings more bestial than hell's: stench at whose touch, solid as putrid flesh itself, i retch with the pangs of death; most frantic madness: phantoms of crime, icecold, ghosts made of murder- the nightmare seems interminable- no, it exhausts itself, sick with its own foulness, and sinks into a stolid stupor. phantasma. i waken from the horror. every nerve is numb, every muscle frozen, every bone one ache, my blood throbbing with poison. but the shambles is now dimly to be seen. what? can the voice have spoken truth after all? is then that star a sun, whose light is at last piercing the foul mists of massacre, whose heat is forcing the congeal

ALEISTER CROWLEY THE I CHING

hee nay. nobly return- the master of thy day! but error piled on error- deuce to pay! 25 the wu wang hexagram lingam of fire- wu wang: sincerity and prudence; splendid if in these matters thou hast not offended. free from all insincerity, press on! good going, if thou reap with never a plough! yet- innocence oft bears guilt's branded brow. firmness, correctness; these bid woe begone. the good man sick? he needs no doctor-don. time's come when silence's book is best to con. 26 the ta khu hexagram earth of lingam- ta khu: the great accumulation; quit thy private virtue when state needeth it. peril; move not, but look within thine heart. then, with due care, be ready for the start. now, with good horse, well trained, play hard thy part! block even the young bull's horns! he's safer so. castra

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

umes, cosmetics, anti-sweat preparations, and "beauty treatments" reveal woman's nature as seen by the clear eyes of those who would lose money if they misjudged her; and they are loathsomely revolting to read. her mental and moral characteristics are those of the parrot and the monkey. her physiology and pathology are hideously disgusting, a sickening slime of uncleanliness. her virgin life is a sick ape's, her sexual life a druken sow's, her mother life all bulging filmy eyes and sagging udders. these are the facts about "innocence" to this has man's christian endeavour dragged her when he should rather have made her his comrade, frank, trusty, and gay, the tenderer self of himself, his consubstantial complement even as earth is to the sun. we of thelema say that "every man and every wom

ALEISTER CROWLEY THE OTO GNOSTIC MASS

re when it is of the nature of a celebration, in which case none but the priest communicate; or part of the ceremony of marriage, when none other, save the two to be married, partake; part of the ceremony of baptism, when only the child baptised partakes; and of confirmation at puberty, when only the persons confirmed partake. the sacrament may be reserved by the priest, for administration to the sick in their homes. the priest closes all within the veil. with the lance he makes on the people thrice, thus. the priest: the lord bless you. the lord enlighten your minds and comfort your hearts and sustain your bodies. the lord bring you to the accomplishment of your true wills, the great work, the summum bonum, true wisdom and perfect happiness. he goes out, the deacon and children following

ALEISTER CROWLEY THE SWORD OF SONG

ook for the truest thought of a great poet? in his greatest poem. what is shakespeare s greatest play? king lear. in king lear, then, we may expect the final statement of the poet s mind. the passage that first put me on the track of the amazing discovery for which the world has to thank me is to be found in act i. sc. ii. ll. 132-149: this is the excellent foppery of the world, that, when we are sick in fortune, often the surfeit of our own behaviour, we make guilty notes to ascension day and pentecost. blind chesterton is sure to err, and scan my work in vain; i am my own interpreter, and i will make it plain. note to introduction notes 47 of our disasters the sun, the moon, and the stars; as if we were villains by necessity, fools by heavenly compulsion, knaves, thieves, and treachers b

ALEISTER CROWLEY EQ I 1

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

le process, then, we perceive that there is no absolute value in the swing of the pendulum, thought its shaft lengthen, its rate grow slower, and its sweep wider at every swing. what should interest us is the consideration of the point from which it hangs, motionless at the height of things! we 129 are unfavourably placed to observe this, desperately clinging as we are to the bob of the pendulum, sick with our senseless swinging to and fro in the abyss! we must climb up the shaft to reach that point- but- wait one moment! how obscure and subtle has our simile become! can we attach any true meaning to the phrase? i doubt it, seeing what we have taken for the limits of the swing. true, it may be that at the end the swing is always 360 so that the!-point and the?-point coincide; but that is n

ALEISTER CROWLEY EQ I 5

the six directions of space: and you have finished the meditation on love. in the same way, using the same formula, do you proceed with the other three sublime states. thinking of all beings who are involved in the samsara cakka, involved in the endless sorrow of existence- thinking especially of those in whom at this moment sorrow is especially manifested, thinking of the weak, the unhappy, the sick, and those who are fallen; you send out a ray of pity and compassion towards them in all six directions of space. and so suffusing all beings with thoughts of compassion, you pass on to the meditation on happiness. you meditate on all beings who are happy, from the lowest happiness of earthly love to the highest, the happiness of those who are freed from all sin, the unutterable happiness of

ALEISTER CROWLEY EQUINOX EQ I 1 2

n signs, etc. sealing as for opening; but insert sacrament. 1.15. during a lunch of 12 oysters, c pes bordelaise, tarte aux c rises, caf noir, dispatched without yoga or ceremonial, i wrote the ritual in verse, in the egyptian language. i don't think very well. time must show: also experience. i'd recite tennyson if i thought it would give samadhi! now more mantra, though by the lord i'm getting sick of it. 1.40. it occurs to me, now that i am seeing my way in the operation a little more clearly, that one might consider the first day as osiris slain the second as that of the mourning of isis the third as that of the triumph of apophis v, and to-day that of osiris risen x; these four days being perfect in themselves as a 5 6 operation (or possibly with one or two more 41 to recapitulate

lt up so laboriously in these ten days? 12.15. at panth on. 1/2 dozen marennes, rognons brochette, lait chaud. 116 john st. john is aching all over, cannot get comfortable anyhow; is hungry, and has no appetite; thirsty, and loathes the thought of drinking! he must do something something pretty drastic, or he will find himself in serious trouble of body and mind, the shadows of his soul, that is sick unto death. for "where are now their gods? where is the lord, the lord adonai? 12.35. the beast feels decidedly better; but whether he is more concentrated one may doubt. honestly, he is now so blind that he cannot tell! perhaps a "caf cognac, et cigare" may tune him up to the point of either going back to work, or across paris to the hammam. he will make the experiment, reading through his

ALEISTER CROWLEY EQUINOX EQ I 3 2

s proper to the consecration of a flashing tablet of the eagle kerub of jupiter. part i. the hall is first purified by the banishing rituals of pentagram and hexagram. next by fire and by water. 190 the general exordium follows; then, the exordium. i, p, with the help of q.f.d.r. and t.t.e.g, am come hither to consecrate a talisman of the eagle kerub of jupiter that it may be powerful to heal the sick, to alleviate pain, to give health and strength. and i swear, in the presence of the eternal gods, that, as liveth the lord of the universe and my own higher soul, i will so create a dweller for this talisman that it shall be irresistible to heal the sick, to alleviate pain, to give health and strength: to the welfare of mankind and the glory of god [i invoke the higher by the first prayer in

e, sole wise, sole mighty, sole merciful one, be the praise and the glory for ever and ever! who hast permitted me to glean in thy field! to gather a spark of thine unutterable light! to form two mighty beings from the spheres of thy dominion! to make them one by the operation of thy divine wisdom! grant that this eagle kerub in the sphere of jupiter may be indeed mighty on the earth! to heal the sick, to strengthen the infirm, to quiet the pain of mortal men! grant that this work be unto it for a salvation, and a very invocation of thy light divine, and a very link with the immortal soul of man! let it be pure and strong, that at last it may attain even unto the eternal godhead in the veritable khabs am pekht! konx om pax! light in extension! amen. and for ourselves we pray, that this wor

and its way unto the white glory sure! by sacrifice of self shalt thou attain! by mercy and by peace shall be thy path! for i know that my redeemer liveth and that he shall stand at the latter day upon the earth. be thy mind open unto the higher! be thy heart the centre of light! be thy body the temple of the rosy cross! and now i finally invoke upon thee power and might irresistible: to heal the sick, to alleviate pain, to strengthen and to restore to health! 21. ahih. ihshvh. inri. v.h. soror q.f.d.r, i now deliver into thy charge this pure and powerful talisman! see thou well how thou dost acquit thyself herein! keep it with reverence and love as a thing holy! keep it in purity and strength! let the dew of heaven descend upon it in the night season! let this sacred perfume be burnt befo

ides this, a flashing tablet of the eagle kerub of jupiter for the purpose 197 of curing a certain lady i, mother of soror q.f.d.f, of a serious illness. extraordinary were its results. for having carefully celebrated the ritual he instructed soror q.f.d.r. to feed the talisman with incense, and water it with dew. this she neglected to do, the result being that when she placed the talisman on her sick mother, this venerable old lady was seized with a violent series of fits, and nearly died. q.f.d.r, however, reconsecrated the talisman, the result being that the lady i_ speedily recovered the whole of her former strength, and survived to the ripe old age of ninety- two. with a similar talisman, too hurriedly prepared, he cured the pain in the leg of a certain friend of his; but forgetting t

order, and called it "collegium ad spiritum sanctum" or "college of the holy spirit. 1410. they initiated four others, namely, fratres r.c, the son of the deceased father's brother of c.r.c; b, a skilful artist; g.g; and p.d, who was to be cancellarius; all being germans, except i.a, and now eight in number. their agreement was (1) that none of them should profess any other thing but to cure the sick, and that gratis. 215 (2) that they should not be constrained to wear any particular distinctive dress, but therein to follow the custom of the country (3) that every year on the day "corpus christi" they should meet at the collegium ad spiritum sanctum or write cause of absence (4) that every one should look for some worthy person of either sex, who after his decease might succeed him (5) th

ims to have translated that into english, adding copious notes on hebrew and greek names. in fact, there is an english and a hebrew version in the british museum, a place mathers frequented. mathers also claimed to have translated the greater and lesser keys of solomon, and the manuscripts he cites are in the british museum, in elizabethan english! power to operate and pursue the operation; and a sick man can neither be clean and pure, nor enjoy solitude; and in such a case it is better to cease."33 the true and best time of commencing this operation is the first day after the celebration of the feasts of easter at about the time of the vernal equinox. the time necessary for the working is six months, so that should it be commenced on march 22, it would end on september 21. the six months

ALEISTER CROWLEY EQUINOX EQ I 3

he apparition of phantoms, ghosts &c, as manifestations of the divine will, ever anxious to awaken in the spirit of man the memory of invisible truths. besides this charming and singular state, where all the forces are balanced; where the imagination, though enormously powerful, does not drag after it into perilous adventures the moral sense; when an exquisite sensibility is no longer tortured by sick nerves, those councillors-in- ordinary of crime or despair: this marvellous 58 state, i say, has no prodromal symptoms. it is as unexpected as a ghost. it is a species of obsession, but of intermittent obsession; from which we should be able to draw, if we were but wise, the certainty of a nobler existence, and the hope of attaining to it by the daily exercise of our will. this sharpness of t

ntagion, stab- the word is not too strong_ first one of the revellers, then another. there burst forth deep and raucous sighs, sudden sobs, streams of silent tears. the frightened musician stops, and, approaching him whose ecstasy is noisiest, asks him if he suffers much, and what must be done to relieve him. one of the persons present, a man of common sense, suggests lemonade and acids; but the "sick man" his eyes shining with ecstasy, looks on them both with ineffable contempt. to wish to cure a man "sick of too much life "sick" of joy! as this anecdote shows, goodwill towards men has a sufficiently large place in the feelings excited by hashish: a soft, idle, dumb benevolence which springs from the relaxation of the nerves. in support of this observation somebody once told me an adventu

e: 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 shape or hears sounds where there are not any. in the second case, where hallucination is progressive, 83 almost willed, and it does not become perfect, it only ripens under the action of imagination. finally, it has a pretext. a sound will speak, utter distinct articulations; but there was a sound there. the enthusiast eye of the hashish drunkard will see strange forms, but before

ALEISTER CROWLEY EQUINOX EQ I 4 2

nal round, no hope in love, or victory, or art. there is no plumb-line long enough to sound the abysses of my heart! 272 there no dawn breaks; no sunlight penetrates its blackness; no moon shines, nor any star. for its own horror of itself creates malignant fate from all benignant fates, of its own spite drives its own angel afar. nay; this is the great import of the curse that the whole world is sick, and not a part. conterminous with its own universe the horror of my heart! ananda vijja. 273 the angostic an agnostic is one who thinks that he knows everything. victor b. neuburg. the mantra-yoga i how should i seek to make a song for thee when all my music is to moan thy name? that long sad monotone- the same- the same- matching the mute insatiable sea that throbs with life's bewitching ag

problem not to be solved by mere surface scraping. well then? a thankless and invidious task it may seem to pierce deeper than the "wolf in dr. jaeger's clothing" of our wittiest woman and most alluring "morphinomane" that task is ours. for last night in the visions of mine head upon my bed i beheld, strangely interwoven with this striking picture, the scene between little red tiding hood and her sick grandmother- how perverted! for in my dream it seemed that the old lady had devoured the wolf and that the scourge of the 346 tories was but a bed-ridden and toothless hag, mumbling the senile curses and jests which she could no longer articulate. true it is that the word of shaw is quick and powerful, sharper than a two- edged sword. yet the habit of sword-swollowing is probably fatal to the

ALEISTER CROWLEY EQUINOX EQ I 4 3

haunted by a shadow, the which he may not recognise. but at last, in a sunlit wood, this is discovered to be a certain hunchback, who doubteth whether there be at all any beast or any quest, or if the whole life of sir palamede be not a vain illusion. him, without seeing to conquer with words, he slayeth incontinent. xxxvii. in a cave by the sea, feeding on limpets androots, sir palamede abideth, sick unto death. himseemeth the beast questeth within his own bowels; he is the vii beast. standing up, that he may enjoy the reward, he findeth another answer to the riddle. yet abideth in the quest. xxxviii. sir palamede is confronted by a stranger knight, whose arms are his own, as also his features. this knight mocketh sir opalamede for an impudent pretender, and impersonator of the chosen kni

mede with fury fumes. so doth the head that jabbers fast against that woman's tangled tale (god's patience at the end must fail) out sweeps the sword- the blade hath passed through all her scraggy farthingale "this chatter lends to thought a zest (quod he "but i am all for act. sit here, until your talk hath cracked the addled egg in nature's nest" with that he fled the dismal tract. 33 he was so sick and ill at ease and hot against his fellow men, he thought to end his purpose then- nay! let him seek new lands and seas, sir palamede the saracen! 34 xiii sir palamede is come anon into a blue delicious bay. a mountain towers thereupon, wherein some fiend of ages gone is whelmed by god, yet from his breast spits up the flame, and ashes grey. hereby sir palamede his quest pursues withouten le

palamede is stricken numb as one who, gazing on the sun, sees blackness gather. blank and dumb, the good knight sees a thin breath come out of his proper mouth, and dart over the plain: he seeth it sure by some black magician art shape ever closer like an hart: 36 while such a questing there resounds as god had loosed the very pit, or as a thirty couple hounds are in its belly as it bounds! full sick at heart, i ween, was then the loyal knight, the weak of wit, the butt of lewd and puny men, sir palamede the saracen. 37 xiv northward the good knight gallops fast, resolved to seek his foe at home, when rose that vision of the past, the royal battlements of rome, a ruined city, and a dome. there in the broken forum sat a red-robed robber in a hat "whither away, sir knight, so fey "priest, f

itude to beastliness. 65 they swarm, they grow, they multiply; the strong knight's brain goes all a-swim, paced by that maddening minstrelsy, those dog-like demons hunting him. the last bar breaks; the steel will snaps; the black hordes riot in his brain; a thousand threatening thunder-claps smite him- insane- insane- insane! his muscles roar with senseless rage; the pale knight staggers, deathly sick; reels to the light that sorry sage, sir palamede the lunatick. 66 xxv a savage sea without a sail, grey gulphs and green a-glittering, rare snow that floats- a vestal veil upon the forehead of the spring. here in a plunging galleon sir palamede, a listless drone, drifts desperately on- and on- and on- with heart and eyes of stone. the deep-scarred brain of him is healed with wind and sea and

saracen! 75 xxix ha! but the good knight, striding forth from set's abominable shrine, pursues the quest with bitter wrath, so that his words flow out like wine. and lo! the soul that heareth them is straightway healed of suffering. his fame runs through the land of khem: they flock, the peasant and the king. there he works many a miracle: the blind see, and the cripples walk; lepers grow clean; sick folk grow well; the deaf men hear, the dumb men talk. he casts out devils with a word; circleth his wand, and dead men rise. no such a wonder hath been heard since christ our god's sweet sacrifice "now, by the glad blood of our lord" quoth palamede "my heart is light. i am the chosen harpsichord whereon god playeth; the perfect knight, 76 the saint of mary- there he stayed, for out of memnon'

t 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 flicker astray. all day is dark. there, there he mourns his wasted years, his purpose faint. a million whips, a million scorns make the knight flinch, an

ALEISTER CROWLEY EQUINOX EQ I 4

t as a reaction after much hard work; and usually they are forerunners of a new and higher realization of another unknown land to explore. thus again and again do we find them rising and dissolving like some strange mist over the realms of the ved nta. to disperse them we must consume them in that same fire which has consumed all we held dear; we must turn our engines of war about and destroy our sick and wounded, so that those who are strong and whole may press on the faster to victory. as early as the days of the rig veda, before the beginning was, there was "neither not-being nor yet being" this thought again and again rumbles through the realms of philosophy, souring the milk of man's understanding with its bitter scepticism. not-being was this in the beginning, from it being arose. se

ALEISTER CROWLEY EQUINOX EQ I 6 2

[mater coeli "plays a paean of despair<veil, appears standing on altar" o melancholy brothers, dark, dark, dark! o battling in black floods without an ark! o spectral wanderers of unholy night! my soul hath bled for you these sunless years, with bitter blood-drops running down like tears: oh, dark, dark, dark, withdrawn from joy and light! my heart is sick with anguish for your bale! your woe hath been my anguish; yea, i quail and perish in your perishing unblest. and i have searched the heights and depths, the scope of all our universe, with desperate hope to find some solace for your wild unrest. 16 and now at last authentic word i bring, witnessed by every dead and living thing; good tidings of great joy for you, for all: there is no god; no

ALEX SANDERS THE KING OF THE WITCHES

y out to her brother to help her 'you're alwayssaying you have powers. why won't you use them to ease my pain' he would lay his hands on her forehead, protesting that it was hopeless since she did not believe in witchcraft, but his touch used to calm her and one day she grasped his hand and held it to her cheek, the first sign of affection she had shown him for weeks 'you should lay your hands on sick people' she told him 'they aren't your hands when you do that, and they don't work for your devil. to the one who is suffering they are like angel's hands' when the doctor saw the end was in sight he sent her into hospital. alex visited her each day. on the third evening the ward sisterwarned him that she was dying 'don't be alarmed if she doesn't recognize you' she said 'she's sinking fast a

me he had been seeing a man and his wife in both his crystal and his tarot cards. the man bore the symbols of a son, even though he was not all that young, and the wife was in witch's clothing. the pair kept appearing together, growing nearer all the time. when alex met them for the first time he did not recognize either of them .over the years.he occasionally came across a woman who had been the sick-bay attendant at the chemical, works where he had worked as a young man. she had married since and often asked him home to meet her husband and children,but he never seemed to have the time. then she bumped into him again when he was recruiting his covens. she remarked that she had heard him speak on television and that though she, as a roman catholic, did not approve of his being a witch, sh

to him. he,was askecl t6search.his soulj hjsmil1;d: q,.hj heart before he answered. three times;he wasaske& to':reply to the charges, and when hereliliain,ed sileji1;t, his .guilt :was accepted. he was to be bani hed,htitnot for theye a,n.d. day applicable to first. and "second-grade witches 'for. midj as a high priest and third-grader,!itwould befor ever jn this. life and any that might ,follow. sick at heart, alex :s ourged :paul the requisite: f'orty.tim,es, not hard enough to leave weals or draw blood ,but, sufficient to bruise. and still paul kept silent. he was dismissed roni the circle.and his name was rem6vedfrom the $ook of sh dqws. for some time alex. had been ,considering leayi,nghis manchestercqvens under the stewardship of paulwhlle:he and maxine movedto:londonwhet;e there wer

. his mother had to believe. him when he explained about the regalia the old lady had left and the storiesof the past she had told him. a practising christian, mrs sanders was deeply shocked at her son's paganism and it was some months before she could bring herself to accept it, helped perhaps by her son's obvious happiness in his new marriage and the unquestionedgood he was doing in healing the sick.nevertheless, she asked her church for a palm cross which she put over her dead mother's photograph to ward off evil spirits. alex and maxine went to live in clanricarde gardens near notting hill gate injune 1967, but first they went through a civil marriage ceremony at the kensington and chelsea registrar's office. both had agreed at the time of their witch wedding that they would not let th

ethey give victi/ vethat they may escape this reason allbe forever snvi 0 1utor?ien ors. so for this but one of these wic. pyllls' t nkmg. an i can catch 1 0 4.$0 for this reason. cha, i will escape from. this fiery pit. we ave our.hid 1 and' long and notfmdillg sa'th. bs, an men searching they .bema far corint y, ere e none, or if there be, 105. but when one of our ry.'oppressors die, or even be sick, 136 ever is the cry 'this be witches' malice, and the hunt is up again. and though they. slay ten of their own to one of ours; still they care not, they have countless thousands. 106. while weare few indeed. so be.itordained. 107. that none shall use the art in any way to do ill to any. 108. however much they injure us, harm none. and nowtim.es manybelieye we exist not. 109. that this law .s

a social occasion when witches from some distance band together. august eve or lammas festival begins on 31 july and is primarily concerned with making spells to ensure a good harvest of crops, stock or money. the autumn equinox, on 20 september, is the equivalent of the christian harvest festival. home-grown or home-made produce is brought but none is eaten; it is delivered anonymouslyto poor or sick people-usuailynon-witches--whose names have been put forward by members of the coven. hallowe'en, on 3i october, is the night when witches catlask for the souls ofthe dead to manifest themselves ar give messages. in addition t( the eight sabbaths when c.?vens welcome visiting wit hesto the ceremony,thereareesbats, that is, working meetings afeach. coven, on the nightpfyvery full moon. these v

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ieve that they may escape this hell if they give victims to the tormentors. so for this reason all be forever spying, thinking "an i can catch but one of these wicca, i will escape from this fiery pit" 103. so for this reason we have our hidels, and men searching long and not finding, say "there be none, or if there be, they be in a far country" 104. but when one of our oppressors die, or even be sick, ever is the cry "this be witches' malice, and the hunt is up again. and though they slay ten of their own to one of ours, still they care not. they have countless thousands. 105. 106. while we are few indeed. so be it ordained. 107. that none shall use the art in any way to do ill to any. 108. however much they may injure us, harm none. and nowtimes many believe we exist not. that this law s

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

onditions which are preventing his prompt acceptance in a master's group. a master also studies the condition of an aspirant's physical body and of the subtler bodies to see whether in them are to be found states of consciousness which would hinder usefulness and act as obstacles. these conditions are likewise karmic and must be adjusted before his admission among other chelas becomes possible. a sick physical body, an astral body prone to moods, emotions and psychic delusions, and a mental body uncontrolled or ill-equipped are all dangerous to the student unless straightened out and perfected. a chela is subjected constantly to the play of force coming to him from three main sources: 1. his own ego, 2. his master, 3. the group of co-disciples, and unless he is strong, purified and control

nsion caused by the use of the imaginative faculty and the reasoning tension in the physical nervous system. this system becomes very much over-sensitised and capable of the most acute physical suffering. ills and ails which would seem of no vital importance to the ordinary and more phlegmatic types are aggravated into a condition of real agony. this should be recognised by those who care for the sick and steps should be taken to minimise the physical condition through the use of sedatives and of anesthetics so that undue strain should not be put on an already overworked nervous system. you ask me whether i am endorsing the use of ether and chloroform in operations, and of sedative drugs. not basically, but most certainly temporarily. when man's contact with his soul is firmly established

orld prohibits it. the astral corruption and the foul cesspools of the lower levels of the mental plane infect all, and lucky is he who escapes. we watch with tenderness all of you, who, with weak and sensitive bodies, struggle, work, fight, fail, continue and serve. not one hour of service, given in pain and tension, not one day's labor followed with racked nerves, with head tired and with heart sick, is allowed to pass unnoticed. we know and we care, yet, we may do naught that you, struggling in the field of the world, can do of that which is needed. the world's karma engulfs each of you at this epoch. if you could but realize it, the time is short, and rest, joy and peace are on their way. the half-gained victory, the days lived through with a certain measure of success, yet with an una

ust be remembered that the dying person may usually be unconscious. this unconsciousness is apparent but not real. in nine hundred cases out of a thousand the brain awareness is there, with a full consciousness of happenings, but there is a complete paralysis of the will to express and complete inability to generate the energy which will indicate aliveness. when silence and understanding rule the sick room, the departing soul can hold possession of its instrument with- 293- a treatise on white magic copyright 1998 lucis trust clarity until the last minute and can make due preparation. later, when more anent color is known, only orange lights will be permitted in the sick room of a dying person, and these will only be installed with due ceremony when there is assuredly no possibility of rec

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

nd love. this is the ceremonial ray, the ray which makes a man delight in "all things done decently and in order" and according to rule and precedent. it is the ray of the high priest and the court chamberlain, of the soldier who is a born genius in organisation, of the ideal commissary general who will dress and feed the troops in the best possible way. it is the ray of the perfect nurse for the sick, careful in the smallest detail, though sometimes too much inclined to disregard the patients' idiosyncrasies and to try and grind them in the iron mill of routine. it is the ray of form, of the perfect sculptor, who sees and produces ideal beauty, of the designer of beautiful forms and patterns of any sort; but such a man would not be successful as a painter unless his influencing ray were t

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

er to heal. this work is as yet in embryo and the group consciousness is as yet so young and unpolarised that it is needless for me to enlarge upon the possibilities ahead. when men can be trained to be unselfishly and divinely magnetic and radio-active, then there will be poured out upon the world certain divine forces which will vivify and reconstruct, which will eliminate the evil and heal the sick. hitherto the attempts of men in the field of medicine, of healing and of the various forms of therapy have been the result of impulses to respond to these hovering forces, but that is all as yet. these are the three major faculties which the spiritual man can unfold; other faculties and developing capacities are only expansions of these three telepathic thought, receiving and transmitting; i

ALICE A BAILEY13 PROBLEMS OF HUMANITY

eat cultural epochs which suddenly appearing in some one nation enriched the entire world and gave to humanity its literature, its art and its vision? the world war has produced great migrations. armies have marched and fought in every part of the world; persecuted peoples have escaped from one land to another; welfare workers have gone from country to country, serving the soldiers, salvaging the sick, feeding the hungry and studying conditions. the world today is very small and men are discovering (sometimes for the first time in their lives) that humanity is one and that all men, no matter what the colour of their skin or the country in which they live, resemble each other. we are all intermingled today. the united states is composed of people from every known country; over fifty differe

protect her "lifeline" to the east by political moves in the near east; france is attempting to regain her lost power by obstructing the work of the u.n. and by championing the cause of the smaller nations in europe. as the great powers play politics and angle for place and position, the masses of the people in every land great and small are full of fear and questioning; they are worn by the war, sick of insecurity, underfed and frightened as they look toward the future, tired to their very souls of fighting and quarrelling, weary of the tyranny of striking workmen, and wanting only to live in safety, to own the necessities of existence, to raise their children in a certain measure of civilized culture and to live in a land where there are sound economics, a living religion and an adequate

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

pret the signs of the times. there is (among these signs) the coming together spiritually of those who love their fellowmen. this is in reality the organising of the outer physical army of the lord an army which has no weapons but those of love, of right speech and right human relations. this unknown organisation has proceeded with phenomenal speed during the aftermath of war, because humanity is sick of hate and controversy. the general staff of the christ is already active in the form of the new group of world servers; they are as potent a body of forerunners as has ever preceded a great world figure into the arena of mankind's living. their work and influence is already seen and felt in every land, and nothing can destroy that which they have accomplished. the spiritual and organising e

done, because they were divine as he was. these greater things, humanity has already accomplished upon the physical plane and in its control of nature, as christ knew men would, because he knew the workings of the law of evolution. he taught them that service was the key to the life of liberation, teaching them the technique of service through his own life as he went about doing good, healing the sick, as well as preaching and teaching the things of the kingdom of god and feeding the hungry, both physically and spiritually. he made the life of every day a divine sphere of spiritual livingness, thus emphasising the teaching of the buddha, through desiring nothing for the separated self. thus the christ taught, loved, and lived, carrying forward the great continuity of revelation and of hier

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ple do not speak or think like that; you must not yawn or sneeze in public; you must not speak unless you are spoken to, and so on and so on. life was entirely hedged in by things impossible to do and conducted under the most minute rules governing every possible situation. two other things stand out in my recollection. from the earliest possible time we were taught to care about the poor and the sick and to realise that fortunate circumstances entailed responsibility. several times a week when it was time to go for a walk we had to go to the housekeeper's room for jellies and soup for some sick person on the property, for baby clothes for the new baby at one of the lodges, for books for someone who was confined to the house to read. this may be an instance of the paternalism and the feuda

al of them. i played thousands of games of checkers (draughts, as we call it in england) and became very good at the game, not because i play it scientifically, but because i had an uncanny way of guessing what my opponent was going to do. the smell of cocoa and fried eggs was forever in my nostrils. i used to "vamp" as it was called, the popular songs on the piano in the reading-room until i got sick to death of hearing the men roar out "just like the ivy, i will cling to you" etc, or "all the little pansy faces looking up at me to smile" which were the popular songs of the day. the men had their own versions of the words of them, however, which i tried my hardest not to hear so as not to have to interfere. i played hymns on the harmonium for hours and these i could almost play by heart

ith a man in the ranks. i was, therefore, faced not only with my own personal problem, for walter evans was not socially of the same standing as myself, but i was also letting down the work and making things almost impossibly difficult for my fellow workers. i was utterly frantic. i felt a traitor. my heart was pulling me in one direction and my head was saying most emphatically "no" and i was so sick and ill i found it impossible to think clearly- 51- the unfinished autobiography copyright 1998 lucis trust how i do detest having to talk about this period in my life and how i hate raking in the dust of the next few years. i had been trained in a dignified reticence; my work in the sandes soldiers homes had taught me not to talk about myself. in any case, i do not like discussing myself, pa

lex from which i suffer, but which i try to hide for the sake of the work. so with great determination and with a sense of inner heroism i pledged myself to a spinster's life and tried to go on with the work. my good intentions, however, did not suffice to keep me going. i was too ill. miss schofield, therefore, decided to take me back to ireland and see what elise sandes would suggest. i was too sick to protest and had reached the point where i did not care whether i lived or died. i had closed up the soldiers' home in ranikhet and, as far as i knew, the accounts were in good order. i had tried to take the usual gospel meetings up to the end but i have an idea that i had lost my punch. all i can remember was the tremendous kindness of a colonel leslie who superintended my transfer from ra

led up with laughter and said to me, when she could catch her breath "my dear, as you know, i went to the wesleyan chapel. it was not very clean and it was very ugly but, then, you always expect wesleyan chapels to be very ugly. what upset me was the fact that that funny french porter stood impatiently outside the door to hand me the hymn sheets" i stopped crying for a few minutes to laugh myself sick and then miss schofield thought i was having hysterics. at last we got to ireland and i was with my beloved miss sandes. i can remember the relief i felt and the feeling that now all my troubles were over. at least, she would understand the situation and appreciate what i had done. to my complete astonishment, i discovered that all my gallant sacrifice was regarded by her as an absolutely unn

marvellous, heroic, spiritual sacrifice for the sake of the work was being regarded as quite unnecessary. i felt let down. i faced a major anti-climax. i worked myself up during the day into a terrible state; i felt a fool or an idiot. then i left these two beloved, elderly ladies discussing me and my plans and went out into the cool night air to walk. i was so fed up, so discouraged, so utterly sick at heart that the next thing i remember was being picked up by a policeman. he set me on my feet and shook me (people always seemed to- 55- the unfinished autobiography copyright 1998 lucis trust be shaking me) and looking at me with the deepest suspicion, he said "don't you go around fainting in places like this. it is nine o'clock at night and it is lucky i saw you. now you go on home" i cr

two children were playing in a neighbor's yard. my doctor- 66- the unfinished autobiography copyright 1998 lucis trust drove up and came into the house with a baby in his arms, followed by a tall, pretty woman looking fit to be in a hospital. he said he had brought the baby for me to care for and would i put the mother to bed and take care of her too? of course i did, and for three days i had two sick babies on my hands and a sick woman too sick, ill and depressed to be able to care for her child. i did all i could, but the baby died in my arms. nothing could save her, and she had expert skill on the doctor's part and i am a good nurse. that doctor was a wise man; he knew that i had all i could handle in my own home situation but needed to learn that i was not alone in trouble, that other

tness of my case and the correctness of my evidence. walter evans did not contest it. during 1919 foster bailey and i grew more and more active in theosophical work and associated very closely with us was dr. woodruff shepherd. i was then living on beechwood drive with the three children and foster bailey was living in a tent at krotona. he had been demobilised after the armistice but had been on sick leave for months as he had crashed whilst piloting a plane, training army observers. i had been introduced to him, after a lecture i had given at krotona, by dot weatherhead, who not only introduced him to me but was also instrumental in introducing me to occult truth and to krotona. foster's recollection of that introduction is summed up in the words "all i saw was a hank of hair and a bony

d a meeting" it is here that occult students make such fools of themselves and bring the whole question of occultism into disrepute. the spiritual life is not lived at the expense of others, and if people are suffering- 103- the unfinished autobiography copyright 1998 lucis trust because you want to go to heaven it is just too bad. if there is one person in the world who makes me weary, tired and sick it is the academic, technical occultist. the second group that makes me tired are the nincompoops who think they are in touch with the masters and who talk mysteriously of the communications they have received from the masters. my attitude about all such communications is "i believe this is what the master says; i believe this is the teaching; but use your intuition; maybe it isn't" i may be

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

ng of a technical nature is combined with an equally sound psychological understanding, plus a measure of spiritual vision. the ideal physician and surgeon is the man who is also a metaphysician; to the lack of this combination much of the present difficulty and confusion can be ascribed. the metaphysical header today is so engrossed by that which is not the body that he is far less useful to the sick, diseased and damaged human being than is the practical physician. the average metaphysician, no matter by what label he calls himself, has a closed mind; he overemphasises the divine possibilities to the exclusion of the material or physical probabilities. complete- 67- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust spiritual healing will be divinely pos

renewed correct adjustments, an uprising of a spirit of love and the negation of what may have been deep-seated wrong thinking. it will be apparent to you, therefore, that the process of following a healing ritual is only one phase of the work to be done, and that the relation of healer and patient is basically an educational one; it must be an education tempered by the physical condition of the sick person. you will find, as you work along these lines, that it will be necessary to have short expositions of the work to be done, of the restitutions which the patient must be prepared to make in order to facilitate the inflow of the healing force. he must be induced to "clean the slate (if i may use such a symbolic phrase) if the work of healing is to be successful under the law of karma. th

vour to give you some glimpse of the death process as the soul registers it, when undertaking the act of restitution. to you, what i say may appear as speculative or hypothetical; in any case it will be a statement of which few of you will be in a position to prove the accuracy. but surely, brother of mine, it may be more sane and wholesome, more sound and beautiful, than the present darkness and sick hope, and the unhappy speculation and oft despair which overshadows every death bed at this time. 1. the nature of death excerpts from other writings the whole must be seen as of more vital importance than the part, and this not as a dream, a vision, a theory a process of wishful thinking, a hypothesis or an urge. it is realised as an innate necessity and as inevitable. it connotes death, but

ust be remembered that the dying person may usually be unconscious. this unconsciousness is apparent but not real. in nine hundred cases out of a thousand the brain awareness is there, with a full consciousness of happenings, but there is a complete paralysis of the will to express and complete inability to generate the energy which will indicate aliveness. when silence and understanding rule the sick room, the departing soul can hold possession of its instrument with clarity until the last minute, and can make due preparation. later, when more anent colour is known, only orange lights will be permitted in the sick room of a dying person, and these will only be installed with due ceremony when there is assuredly no possibility of recovery. orange aids the focussing in the head, just as red

h system during incarnation life or energy flows unimpeded and under right direction in the case of the highly developed man, or impeded and imperfectly directed in the case of the average or undeveloped human being; through this system of glandular control, the human form responds or does not respond to the surrounding world energies. in connection with our present theme of healing, a man can be sick and ill or well and strong, according to the state of the centres and their precipitation, the glands. it must ever be remembered that the centres are the major agency upon the physical plane through which the soul works, expresses life and quality, according to the point reached under the evolutionary process, and that the glandular system is simply an effect inevitable and unavoidable of th

hey do not know enough about the physical body, about the pathology of disease, about the primary or secondary symptoms, to determine the nature of the difficulty. this is because the usual healer has not had medical training, and at the same time he is not psychically equipped to arrive at a true diagnosis in an occult manner. he therefore falls back on the general assumption that the patient is sick, that the seat of the trouble appears to be in such or such an area of the physical body, that the patient complains of certain pains and aches, and that if the patient can be rendered acquiescent enough, if he can grasp (along with the healer) the fact of his divinity-and who can, my brother? then if he has faith in the healer, he can assuredly be healed. the outstanding thing usually to not

herefore so preoccupied with the struggle to live (and she will live) that there is little time, interest or energy left to make the vision true. there is, as you know, always a correspondence between the individual man and the world of men as a whole. just as today practically every human being has something wrong with him physically eyes, ears, teeth or bodily ills of some nature so humanity is sick and awaiting healing. the healing will be brought about through the medium of the new group of world servers and by the men of goodwill, aided by the hierarchy, from which planetary centre the healing energies will be drawn. imperfection has been drawn to the surface; the evils to be eliminated are known to- 392- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis t

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

t more effectively the great cultural epochs which suddenly appearing in some one nation enriched the entire world and gave to humanity its literature, its art and its vision? the war produced great migrations. armies marched and fought in every part of the world; persecuted peoples escaped from one land to another; welfare workers went from country to country, serving the soldiers, salvaging the sick, feeding the hungry and studying conditions. the world today is very, very small and men are discovering (sometimes for the first time in their lives) that humanity is one and that all men, no matter what the colour of their skin or the country in which they live, resemble each other. we are all intermingled today. the united states is composed of people from every known country; over fifty d

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

the work of the world healers, the above is a statement of opportunity. this they face as the nucleus or one of the germs or seeds of the new civilisation and the coming culture. it embodies the objective of all their work, and their contribution to the united work of the groups. equally so, they can bridge the gap at present existing in the racial consciousness between 1. life and death. 2. the sick and the well. this is between a. the physically sick and the inwardly well, which is the case with a few a very few of the advanced people, or the disciples of the world and the senior aspirants. b. the physically well and the psychically sick, which is sometimes the case, but of singular rarity. c. the physically sick, the psychologically sick, and the overshadowing soul. this situation is o

ible if the disciples and aspirants of the world can be led to make the needed effort to stand in spiritual being and, from that poised attentive attitude, to invoke these great entities. it was to this possibility that the story in the new testament refers where reference is made to the pool which was stirred at times by the angel and thus a condition was produced which led to the healing of the sick. the angel of the presence, the soul of humanity, as embodied in the hierarchy and those who are consciously endeavouring to function as souls can now stir these reservoirs of force and light upon etheric levels in shamballa so that a definite "healing of the nations" can take place- 104- the externalisation of the hierarchy copyright 1998 lucis trust when the thought behind the great invocat

and sound commonsense are prerequisites of all demanded service. men should cultivate these qualities, divorcing them from all sentimental emotion and dealing factually with circumstance and environing conditions. it must be realised that the task to be done will take time, and the men and women of goodwill must brace themselves for sustained effort, for opposition, and for that dead lethargy and sick inertia which afflicts the masses of the people in every land. the immediate activities are two in number: 1. the finding of those people in every country who react to the vision of the new world order and who are the men and women of goodwill. 2. the presentation of the future possibilities, by them, to the masses of people in all lands. i would here remind you that members of the new group

k out on mental and emotional levels of warfare, instead of physical. b. the task of rehabilitation. this will be both physical and spiritual in scope and will embrace- 224- the externalisation of the hierarchy copyright 1998 lucis trust those activities which stretch all the way from the rebuilding of blasted cities, the restoration of the scorched earth, the psychological care of the youth, the sick in mind and the bewildered, and the re-enunciation of the essential spiritual values which must guide humanity in the future. this will involve the will-to-good. 3. the stage wherein will come the recognition of the opportunities of peace, the right use of security, and the planned education of the youth of all lands in the principles of the new age. this will involve the will-to-organise. th

ot hate, or by exhorting people who have been the victims of traitors that they must not bear ill-will to such men as quisling and laval. it will be offset by a great demonstration of practical love and understanding on the part of the united nations a love- 244- the externalisation of the hierarchy copyright 1998 lucis trust which will work out in the form of food for the hungry, nursing for the sick, the rebuilding of the ruined cities, and the restoration of the "scorched earth" the problems of hate and revenge will require the utmost skill in handling and will necessitate exceedingly wise action on the part of the free nations. 5. the danger to humanity of the effects of war upon the children and the adolescents of the nations. the children of today are the parents of the coming genera

pret the signs of the times. there is (among these signs) the coming together spiritually of those who love their fellowmen. this is in reality the organising of the outer physical army of the lord an army which has no weapons but those of love, of right speech and right human relations. this unknown organisation has proceeded with phenomenal speed during the aftermath of war, because humanity is sick of hate and of controversy. the general staff of the christ is already active in the form of the new group of world servers; they are as potent a body of forerunners as has ever preceded a great world figure into the arena of mankind's living. their work and influence is already seen and felt in every land, and nothing can destroy that which they have accomplished. the spiritual and organisin

ALICE BAILEY THE LABOURS OF HERCULES

ay; a year had now been lost; he felt the need for haste. again a cry broke forth and hercules, with rapid steps, sped to [58] his brother's help. he found prometheus chained upon a rock, suffering dire agonies of pain, caused by the vultures plucking at his liver, thus slowly killing him. he broke the binding chain and freed prometheus, chasing the vultures to their distant lair, and tending the sick man until he had recovered from his wounds. then, with much loss of time, he again started to make his way. the teacher, watching from afar, spoke to his seeking pupil these clear words, the first words spoken to him since he entered on his search "the fourth stage on the way unto the sacred tree is passed. there has been no delay. the rule upon the chosen path which hastens all success is 'l

ANATHEMA OF ZOS

.ch.h. 353) vernal equinox, 1985 anathema of zos: the sermon to the hypocrites hostile to self-torment, the vain excuses called devotion, zos satisfied the habit by speaking loudly unto his self. and at one time, returning to familiar consciousness, he was vexed to notice interested hearers-a rabble of involuntary mendicants, pariahs, whoremongers, adulterers, distended bellies, and the prevalent sick-grotesques that obtain in civilizations. his irritation was much, yet still they pestered him, saying: master, we would learn of these things! teach us religion! and seeing, with chagrin, the hopeful multitude of believers, he went down into the valley of styx, prejudiced against them as followers. and when he was ennui, he opened his mouth in derision, saying: o, ye whose future is in other

ding. in this ribald intoxication of hypocrisy, this monument of swindlers' littlenesses, where is the mystic symposium, the hierarchy of necromancers that was? honest was sodom! your theology is a slime-pit of gibberish become ethics. in your world, where ignorance and deceit constitute felicity, everything ends miserably-besmirched with fratricidal blood. seekers of salvation? salvation of your sick digestion; crippled beliefs: convalescent desires. your borrowed precepts and prayers-a stench unto all good nostrils! unworthy of a soul-your metamorphosis is laborious of morbid rebirth to give habitance to the shabby sentiments, the ugly familiarities, the calligraphic pandemonium-a world of abundance acquired of greed. thus are ye outcasts! ye habitate dung-heaps; your glorious palaces ar

APOCALYPSE MOSES

nd with him also eve, though they grieved concerning abel their son. chapter 4. 1 and after this, adam knew eve his wife, and she conceived and bare seth. 2 and adam said to eve 'see! we have begotten a son in place of abel, whom cain slew, let us give glory and sacrifice to god' chapter 5. 1 and adam begat thirty sons and thirty daughters and adam lived nine hundred and thirty years; and he fell sick and cried with a loud voice and said 'let all my sons come to me that i may see them before i die' 2 and all assembled, for the earth was divided into three parts. 3 and seth his son said to him 'father adam, what is thy complaint' 4 and he saith 'my children, i am crushed by the burden of trouble' 5 and they say to him 'what is trouble' chapter 6. 1 and seth answered and said to him 'hast th

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

ditions and with the same objects that the order in the eighteenth century was prepared to receive masons who had been proved into that which was denominated the illustrious grade and order of knights of the temple of jerusalem. the candidate undertakes in his obligation to do all in his power for the glorious restoration of the order; to succour his brethren in their need; to visit the poor, the sick and the imprisoned; to love his king and his religion; to maintain the state; to be ever ready in his heart for all sacrifice in the cause of the faith of christ, for the good of his church and its faithful. the pledge is taken on the knees, facing a tomb of black marble which represents that of molay, the last grand master and martyr-in-chief of the order. thereafter the inward meaning of th

BASIL VALENTINE TWELVE KEYS

ter god had permitted unto me many experiments, i twelve keys of basil valentine 5 of 95 understood clearly the nature and properties, and the secret potency, imparted by god to minerals and metals. among the mineral substances i found one which exhibited many colours, and proved to be of the greatest efficacy in art. the spiritual essence of this substance i extracted, and therewith restored our sick brother, in a few days, to perfect health. for the strength of this spirit was so great as to quicken the prostrate spirit of my diseased brother, who, from that day to the day of his death, remembered me in his hourly prayers. and his prayers, together with my own diligence, so prevailed with god, that there was revealed to me that great secret which god ever conceals from those who are wise

BLUE EQUINOX

t fang pierce to the marrow of the little secret bone that i have kept against the day of vengeance of hoor-ra. let kheph-ra sound his sharded drone! let the jackals of day and night howl in the wilderness of time! let the towers of the universe totter, and the guardians hasten away! for my lord hath revealed himself as a mighty serpent, and my heart is the blood of his body. 27. i am like a love-sick courtesan of corinth. i have toyed with kings and captains, and made them my slaves. to-day i am the slave of the little asp of death; and who shall loosen our love? 28. weary, weary! saith the scribe, who shall lead me to the sight of the rapture of my master? 29. the body is weary and the soul is sore weary and sleep weighs down their eyelids; yet ever abides the sure the equinox 86 conscio

he realization of his true self. of this will let me therefore speak clearly unto all, since it pertaineth unto all. understand now that in yourselves is a certain discontent. analyse well its nature: at the end is in every case one conclusion. the ill springs from the belief in two things, the self and the not-self, and the conflict between them. this also is a restriction of the will. he who is sick is in confliuct with his own body: he who is poor is at odds with society: the equinox 104 and so for the rest. ultimately, therefore, the problem is how to destroy this perception of duality, to attain to the apprehension of unity. now then let us suppose that you have come to the master, and that he has declared to you the way of this attainment. what hindereth you? alas! there is yet much

t.o. is to hitch your wagon to a star. but if you are poor? if you have no property? the o.t.o. still helps you. there will always be unoccupied houses which you can tend rent-free; there is certainty of employment, if you desire it, from other members. if you keep a shop, you may be sure that o.t.o. members will be your customers; if you are a doctor or lawyer, they will be your clients. are you sick? the other members hasten to your bed to ask of what you are in need. do you need company? the profess-housse of the o.t.o. is open to you. do you require a loan? the treasurer-general of the o.t.o. is empowered to advance to you, without interest, up to the total amount of your fees and subscriptions. are you on a journey? you have the right to the hospitality of the master of a lodge of the

re when it is of the nature of a celebration, in which case none but the priest communicate; or part of the ceremony of marriage, when none other, save the two to be married, partake; part of the ceremony of baptism, when only the child baptised partakes; and of confirmation at puberty, when only the persons confirmed partake. the sacrament may be reserved by the priest, for administration to the sick in their homes) the priest closes all within the veil. with the lance he makes crosses on the people thrice, thus. the priest: the+ lord bless you+ the lord enlighten your minds and comfort your hearts and sustain your bodies+ the lord bring you to the accomplishment of your true wills, the great work, the summum bonum, true wisdom and perfect happiness. the equinox 270 he goes out, the deaco

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 have shown varied characteristics (as is invariably the case) and to be essentially different, from the psychological point-of-view. as usual, also, several of them developed as the result of emotional shock, and disappeared under hypnosis and psychological treatment; one by one they were e

yphilis of the soul, and it is for the god mercury, no one less, to oppose its action. our trouble is rendered a thousand times more grievous because most of us do not recognize how foul is our disease. the words .marriage with a canadian. should be expunged from human language. people should be prosecuted for printing so foul and obscene a phrase. yet these things happen every day. the sun turns sick in heaven to behold them. yet we do not see his anguish. life which involves such possibilities of infamy and horror as .marriage with a canadian. must surely be some atrocious species of damnation; the reward of infinite iniquity. but humanity has become so callous, so anaesthetic to any proper feeling, that many people may even fail to see the high seriousness and noble purpose of such stat

, by taking its pleasures sadly, becomes an altogether superior kind of nothing. it is with no hope of personal advancement that the masters teach. personal advancement has ceased to have any meaning long before one becomes a master. nor do they teach because they are such nice kind people. masters are like dogs, which .bark and bite, for .tis their nature to. we want no credit, no thanks; we are sick of you; only, we have to go on. this verse is, one must suppose, an attempt to put things into the kind of language that would be understood by beginners. compare chapter thirteen of the book of lies, where it explains how one is induced to follow the path by false pretences. compare also the story of the dolphin and the prophet in .liber lxv: 37. behold! the abyss of the great deep. therein

BOOK OF PLEASURE

as degrees of suggestion, and what exactly is in a name. we have now agreed as to how a sigil is made, and what virtue it has. verily, what a person believes by sigils, is the truth, and is always fulfilled. this system of sigils is believed by taking it up as a hobby at a time of great disappointment or sorrow. by sigils i have endowed fools with wisdom, made the wise fools, giving health to the sick and weak, disease to the strong, etc. now, if for some purpose, you wanted the strength of a tiger- you would make a sentence such as "this my wish to obtain the strength of a tiger (message from person who typed up this file: in constructing the sentence of desire, beginning with "this my will" has been said by some to be more efficacious) sigilized this would be- the book of pleasure (self

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

rty-five years old, as of this writing. not very old when we look at the whole picture of witchcraft. so if a gardnerian initiation (for example) can be considered "valid, then so can yours. circles a roman ambassador in a foreign country would draw a circle around himself with his staff, to show he should be safe from attack; the babylonians drew a circle of flour on the floor round the bed of a sick man, to keep demons away; german jews, in the middle ages, would draw a circle round the bed of a woman in labor, to protect her from evil spirits. the use of a circle to mark the boundary of an area which is sacred, is very ancient (e.g. stonehenge. but the circle not only keeps the unwanted out, it also keeps the wanted the raised power; the magickal energy in. the dimensions of the circle

mity with will. in other words, making something happen that you want to happen. how; do we make these things happen? by using the "power (for want of a better word) that each of us has within. sometimes we must supplement that power by calling on the gods, but for most things we can produce all that we need ourselves. physical body to be able to produce power, though, we must be in good shape. a sick tree bears little fruit. keep yourself in good physical condition. you don't have to run five or ten miles a day, or have to lift weights to do this. just see to it that you do not get grossly overweight (or underweight, for that matter. watch your diet. cut down on the junk food and try to keep a "balanced" diet; though what is balanced for one person may not be so for another. try to stick

ay that if you feel drained you are doing it wrong. on the contrary, feeling exhausted is a good sign that you have done well. absent healing it is possible to heal a person without them actually being physically present in the circle. this can be done by using one of the methods given in lesson eleven (dancing, chanting, cords, sex, taking the power raised and directing it into the person who is sick. candle magick is especially effective (see practical candleburning rituals, raymond buckland, llewellyn publications. both auric and pranic healing can also be done using a good, clear photograph of the person. see also color healing and poppets, below. color healing i deal extensively with this subject in my book practical color magick (llewellyn publications, 1983) so will give just a brie

oppet, then anything you do to it, of course, you do to that person. meditation and biofeedback yes, meditation can be a way of healing. always remember that we create our own realities whether consciously or (more often) unconsciously. so long as we are going to do this, we might just as well create an enjoyable and healthy reality. in your daily meditation, see yourself fit and well. if you are sick, see yourself completely recovered. remember anointing oil recipe gather fresh mint (i prefer catmint nepeta cataria) and loosely fill a large jar with it. pour in an unscented vegetable oil to fill the jar. cover tightly and let stand for 24 hours, turning the jar to stand upside down every 8 hours. strain the oil carefully through cheesecloth, squeezing well. refill the jar with fresh mint

then extinguish the flames, in the reverse order to the way they were lit. repeat this ritual every friday for seven successive fridays, each time moving the red candles closer to the petitioner. animals and plants all the healing methods outlined can be used, equally effectively, on both animals and plants. never forget that we are all a part of nature. if an animal, a bird, a plant, a tree, is sick then it is your duty to try to aid it. let us all live in harmony with nature. we are all one with the gods. in addition to the methods of healing dealt with in this lesson, i would recommend all witches become acquainted with as many other possibilities as they can. it is not necessary to try to learn everything in detail, of course, but it is good to know just what sort of healing can be ac

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

nspiration for the holy grail. but when using magick, you should take only as much as you need and perhaps a little more; you should not demand riches, perfect love, eternal beauty, youth, a fabulous job and a lottery win or two. so, magick does not provide a help-yourself time in the sweetshop. the results could be like eating three times more chocolate than you really want and then feeling very sick. you cannot give the gods or goddesses your shopping list and then sit back and wait for christmas: the divinity is within you to be kindled, and so you need to demand of yourself far higher standards than someone who believes in the forgiveness of sins. if you do wrong, you cannot just say sorry to the godhead and carry on without putting right the mistakes or at least learning from them. co

ss, or, more abstractly, some sort of divine light, spirit and goodness. magick for healing, it must be said, is not so far removed from the prayers of conventional religions, whose positive influence is well documented. the same effect can be created whatever the focus or faith, and i know from personal experience that positive results can be achieved when a wiccan coven sends healing light to a sick member or a friend. for hundreds of years, angels have been invoked in magick, just as in religion, both for protection and to act as vehicles for healing or positive energies. practitioners of white magick may focus on particular aspects of a god or goddess figure, or benign power, personified through different deities from many age and cultures. when i began practising magick ten years ago

one in various ways, using knots in a symbolic thread, or by creating an image of the object or person and seite 18 wicca01.txt wrapping it tightly. but all binding can be problematic in terms of white magick, for whatever method you use, you are very definitely interfering with the person's karma, or path of fate. however, it is tempting to think that if someone is hurting animals, children, the sick or elderly, you may be justified in binding them. and what if your partner has deserted you on the whim of passion, taking all the money and leaving you and your children penniless? these are very real dilemmas; in dealing with them, i have always performed such rituals adding the proviso. if it is right to do so' i believe that it is essential to include that phrase in all binding magic ritu

ion and so can be very simply carried out at home, in the garden or on the balcony, often with everyday items. seite 19 wicca01.txt magick for others you may, however, wish to carry out rituals for people or groups with whom you are less intimately involved, who are vulnerable or to whom you relate in a caring, social or a professional capacity. these might include the people in your workplace, a sick neighbour, or a colleague you know is unhappy or worried; or perhaps it could be an animal park or environmental project that is under threat or needs help financially, legally or practically or even a local disaster. as you send out loving or healing energies, so you will receive them in return, often in unexpected ways or perhaps at some future time when you yourself are vulnerable. this is

nifest as images, sounds or feelings. this psychic art is called psychometry and is one that will emerge spontaneously. you may, however, have a more specific aim in mind. for example, to improve your finances, place a pot of basil herbs, surrounded by golden coloured coins and light a green or golden prosperity candle while visualising golden coins showering upon you. if you have a friend who is sick, and wish to send healing thoughts to them, place a photograph of them on the altar, and surround it with pink flowers, pink seite 25 wicca01.txt rose quartz crystals and a circle of tiny pink candles. send your message of healing or visualised golden light, then blow out the candles deosil, sending the energies to where they are needed. when you are not carrying out formal magick, keep on th

sessed a store of golden apples that endowed immortality, seite 43 wicca01.txt fertility and healing and so she can form a focus for healing rituals, and for spells for beauty, health and the granting of wishes, especially those using apples as a symbol. panacea panacea is the roman goddess of healing, who takes away pain. daughter of aesculapius, she and her sister hygeia assisted in healing the sick in their dreams at the dream temples. she is good for healing rituals for women, children and especially teenage girls. sulis sulis, or sulevia, is the celtic goddess of healing and especially of healing waters. her name is derived from the celtic word for the sun and her most famous site is the hot mineral springs that have for at least 10,000 years poured from the ground in bath, in south-w

on a slower, but equally potent, talisman that will continue the work* sit quietly in front of the altar, facing north, and sew a doll-shaped bag, to be filled with herbs (see the template on page 109. if you are working in a group, pass the doll, or poppet, and a needle and thread around the group. each person can make a few very rough stitches, endowing each with a spoken hope or prayer for the sick person and visualising the stitches filled with light. when only the head is open, the person who made the last stitch should take it to the altar and fill the poppet with the charged herbs, speaking more healing words, and then sew up the head* place the poppet between the altar candles where the light can shine on it* now uncast the circle widdershins, either from hand to hand or with your

uncast but remain unbroken. any remaining energy can be grounded by sitting on the ground and pressing downwards or standing and returning the power with a stamp of your feet* leave the altar candles burning and eat the fruit and seeds and nuts to absorb the magical life force* blow out the altar candles (in a group, this should be done by the person leading the ritual) and send the light to the sick person. the person receiving the healing may notice an intensity of blue light when the cone is released. as soon as possible, give the poppet, wrapped in white silk, to the person to be healed, for them to keep close to their bed. 7- oils and incenses in magick [insert pic p126- oils and incenses, like herbs, are very versatile. the easiest way of attracting all the good things you want not

ing energies are transmitted through colour, crystals, herbs, oils and incenses and used as a focus for transferring healing energies to trigger the body and mind's own immune system, through visualisation and telepathic waves. in this way, healing magick is akin to spiritual healing. seite 100 wicca01.txt by directing the natural restorative energies of the earth, nature and the cosmos towards a sick or distressed person, animal or place through mind or soul flow, we can stimulate and amplify their self-healing powers. a number of witches are formally trained in the healing arts, using both conventional methods, such as surgery, and alternative therapies, such as chiropractic, aromatherapy and reiki. witches may also be members of healing associations, and conventional medicine is increas

who sometimes regard the prolonging of life as the major purpose of their work, regardless of the quality of that life, many witch healers, like other spiritual healers, accept that sometimes decline and death are inevitable. so they work to ease the parting and the passing over, knowing that this life is not the end. magical healing has a very gentle tradition. you can carry out healing with the sick person present, by directing the light and energies towards them. this can be done, for example, through a candle flame set between you. alternatively, you can circle a pendulum over their head, widdershins to remove pain for whole-body healing or to ease a painful place, and deosil to restore energies. if the subject is absent, you can visualise them and send healing light across the cosmos

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

n, according to one witness, he threatened to "throw the worste [sic] spell" on them unless they went with him. in fear, the men went along, and thereafter abraham acquired the reputation of someone who was able to "fix" whomever he wanted or to "throw a fix" that is, remove the spells of others. knowledge of his powers spread, and henry abraham thus began his career as a "hoodoo doctor" for the "sick and spell-bound" his spiritual work included creating and distributing small, powerful healing charms that he called "christian letters" to his many patients, including some who came from as far away as canada to see him.[1] figures such as henry abraham have held a fascinating role in black america. a supernatural practitioner who was committed to good\ 12\ works, abraham channeled his gifts

e white folklorist jeanette robinson murphy described a woman who was "the black magic page 21 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 most prominent member in the baptist colored church" in an unidentified northern city. according to murphy, when another member of the congregation "got jealous of her power to holler the loudest" the woman fell sick, believed to be the victim of conjure. when doctors failed to provide a cure, a conjuring specialist was called and, according to the writer "for twenty-five dollars undertook the case" the woman recovered shortly thereafter.[39] persons were victims of conjure harming because of the envy of others; because of their own selfishness; or, sometimes, in the words of one observer, because of jeal

"bewitched" by "one of his co-worshippers" terrified, the boy was taken to a city physician and later recovered from his ailment when the doctor conceded that his ailment was the result of the work of conjurers. so common was the threat of malevolent supernaturalism in some religious circles, that when the "most prominent member in the baptist colored church" in an unidentified northern city fell sick, she was immediately convinced that she was a victim of a "fix" caused by a jealous choir member. neither were church ministers, deacons, and other officials immune to the conjurer's powers. according to an account by an ex-slave in lynchburg, a pastor who had graduated from virginia seminary believed that he had been poisoned by a spurned woman. even after receiving medicine from a conjure d

ired methods that suggest affinities between african and european styles. one specialist called long hercules was said to have performed miracles for citizens in eighteenthcentury savannah, georgia. hercules, who was known locally as "doctor hercules" was renowned for his "remarkable conjurations" of "pigs feet" and "rattlesnakes teeth" that he was said to have removed from the bodies of "several sick people" a contemporary of long hercules was negro sampson, a practitioner in south carolina who frequently went about with "rattlesnakes in calabashes" which he would handle freely, putting them "into his pockets or bosom, and sometimes their heads into his mouth, without being bitten" beliefs surrounding snakes and rattlesnake fascination also had powerful occult overtones for whites in the

bout physical affliction as well as alleviate it. the use of medicines required the skills of practitioners who were knowledgeable regarding the correct combination of ingredients, and who were empowered to manipulate the spiritual forces needed to assemble them. these individuals were sometimes described as ritual specialists, either "poison-doctors" or "negro doctors" who were sought out by the sick and afflicted for medical treatment. perhaps recalling these traditions, blacks in the united states during later periods would refer to individual acts of conjure poisoning as "medicating" their enemies.[35] a combination of elements linked african american poisoning with magico-religious ritual. the select persons who controlled poisoning consolidated the arts of herbalism and ritual expert

were available, patients were unable to afford the exorbitant fees that physicians charged. by contrast the relatively low cost and easily acquired formulations of herbalists and conjure doctors were a sound medical alternative "people couldn't afford doctor" recollected mrs. hunter "dey only had homemade medicines" asserted a former alabama bondperson "and dat is unless dey got sho nuff powerful sick an den dey would to see a doctor"[5] african americans also had other reasons for seeking out their own healing practitioners. white doctors often treated blacks with contempt. the attitudes of many southern physicians reflected ideologies of nineteenth-century racism.[6] blacks also tended to mistrust white physicians, who, they believed, were disinclined to sufficiently serve the needs of a

establishment.[8] blacks also had little confidence in the invasive techniques and heroic procedures that were common in nineteenth-century medical practice, preferring the more benign treatments of root doctors and herbalists "duh root doctuh was all we needed" explained william newkirk, an ex-slave in georgia "dey wuz bettuh dan duh doctuhs now-a-days. deah wuzn all uh dis yuh cuttin an wen yuh sick, duh root doctuh would make some tea an gib yuh aw sumpm tuh rub wid an das all" blacks utilized root doctors and conjurers for their medical needs not only because there were few alternatives, but because these persons shared their perspectives on sickness, therapy, and the sources of affliction in their lives.[9] for all their service to black communities, african american traditional heale

g to his famous autobiography. some african americans considered the healing work of the conjurers to be fraudulent, even as they acknowledged other traditional healing practitioners "i don't believe in conjurers" asserted a former slave "because i have asked god to show me such things.if they existed. c i believe in root doctors because c we must depend upon some form of root or weed to cure the sick"[12] nevertheless, many african americans saw the roles of "natural" healers and supernatural doctors as overlapping, even as they drew a distinction between natural and supernatural forms of illness. in general\ 97\ healing with herbs, roots and other organic substances was implemented for common physical ailments, but supernatural healing was utilized for illnesses that were not responsive

6 the southern negro's term for folk-doctoring by herbs and prescriptions" she observed "and by extension, and because all hoodoo doctors cure by roots, it may be used as a synonym for hoodoo" another african american writer distinguished between conjurers and root doctors according to their healing and harming roles "the way i see it, a conjurer, they mostly jus f put it down for you, and you be sick if you step over it" she declared "a root doctor, he jus f fix up medicines for you c maybe in bottles, or put it in little sacks for you and things like potions or charms"[13] the relationship of these diverse styles of healing practice is complicated by the fact that some black herb doctors were identified with the unusual attributes that were normally reserved for supernatural practitioner

e "spirit" to seek a specific herbal cure. a song offered by a black woman at an early-twentieth-century revival meeting, conveyed a similar sentiment: i know jesus am a medicine-man, i know jesus kin understan f i know jesus am a bottle uv gold black magic page 61 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 he takes jes f one bottle ter cure a sin-sick soul.[18] thus for many black people, the healing experience encompassed religious dimensions. narrative accounts that relate healing to religious conversion confirm the bond that exists in african american culture between spirituality and physical well-being. a sixty-year old ex-slave in georgia told how he had become "sin-sick" and remorseful over the state of his soul, as a young man "one

COLLIER IRENE CHINESE MYTHOLOGY

full title, is the one who hears the cries of the world. she is the living expression of loving compassion; the one who will come to your aid; the one who offers a caring aspect to the otherwise somewhat remote world-view of much of chinese buddhism. she will save you from the perils of this world and the next. if you are desperate for a child, you turn to her, for she brings children. if you are sick, you turn to her for healing. if you are in danger, you pray to her for deliverance. she is all pervasive, all loving, the very embodiment of beauty and grace. it is hardly surprising that she is so popular.4 although journey to the west is the story of the introduction of buddhism to china, it is also a reminder of the power of taoism and confucianism. in palmer and xiaomin s version, monkey

COSIMANO CHARLES ELEMENTARY PSIONICS

d to, is it? it would be funny, and often is, but for the fact that even granting you are sane enough not to believe anything that is said on television (unlike archie bunker and the dumbest generation, the continuous bombardment of this garbage is eating away at your subconscious, which is exactly what the network bean counters have in mind. they are hoping that by the time is over you will feel sick and go out and by the patent medicines. i do not expect you to become an anti-television fanatic; in fact i hope you avoid becoming a fanatic of any type, but i want you to be aware of the corrosive effects of watching too many commercials. it is best that you time shift your watching with a vcr so you can avoid them, or failing that, mute the television every time one comes on. this will giv

st in the etheric body before it manifests in the physical one. the length of time prior to its physical appearance will vary, with hereditary malfunctions being present for a long time, while a virus may only show up as a weakness in the etheric body which will allow the bug to attack as soon as it gets into the physical system. every etheric body has its weaknesses, otherwise we would never get sick, and i must warn you that it is very difficult to eliminate them all. you must not feel as if you have failed because you find yourself in bed for a few days or even in the hospital donating a part of your lung to the cause of science. it is far worse to fall prey to malady of those who have so much faith in the power of faith that they condemn themselves if something does not go exactly as p

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

d, the jewish book of law, contains among other little gems, the following "just the jews are humans, the non-jews are no humans, but cattle (kerithuth 6b, page 78, jebhammoth 61 "the non-jews have been created to serve the jews as slaves (midrasch talpioth 225 "sexual intercourse with non- jews is like sexual intercourse with animals (kethuboth 3b "the non-jews have to be avoided, even more than sick pigs (orach chaiim 57, 6a "the birth rate of non- jews has to be suppressed massively (zohar ii, 4b "as you replace lost cows and donkeys, so you shall replace non-jews (lore dea 377,1. and so it goes on and on. so how often do the "anti-racist" protestors demonstrate outside talmudic events? never. exactly. the irony is that the racism of extreme jews and the racism of adolf hitler are both

s themself or does not carry the burden of inherited guilt. my friends, it is all about control. it's time to let it go. jewish people (who, like the rest of us, are evolving consciousnesses which happen to be experiencing a jewish lifetime, will never be free until they step out of the mental and emotional control of this tiny clique, which uses them in the most merciless ways to advance its own sick and diabolical ambitions, in league with an equally sick clique of non-jews. official history has been tampered with in the most extraordinary way, so that we continue to see the world in the childlike simplicity of good and evil, heroes and villains. it is rarely like that. after the war, the nuremberg trials sat in judgement on the germans. when you look behind the sanitised history books y

es brothers' estates. the study of eugenics was encouraged at the elite-controlled universities, such as harvard, columbia, and cornell. in germany, the same line was taken by ernst haeckel, the mystic and aryan master race promoter, whose ideas would influence hitler. haeckel said it was the duty of a nation to enforce breeding, and he and his supporters formed the monist league to promote their sick beliefs in germany. the first international congress of eugenics was held in london in 1912. among its directors were winston churchill and alexander graham bell, inventor of the telephone. by 1917, fifteen us states had eugenics laws, and all but a few of them made legal the compulsory sterilisation of epileptics, the mentally ill and retarded, and regular criminals. in 1932, a year before h

t president, his vice-president george bush, a cfr member, was running the show. it was the council on foreign relations, no doubt with riia input and coordination, that brought the united nations (the successor to the league of nations) into being. this was the jewel of the post-war manipulators and one of the main reasons the second world war was fashioned. by 1945, the world was understandably sick and tired of war and the public mind was open to anything that might prevent more human slaughter. problem-reaction-solution brought forth the united nations. the un charter was officially accepted by representatives of fifty countries at a meeting in san francisco on june 26th 1945. but that was only the public culmination of years of behind-thescenes manoeuvring by the council on foreign re

r raiding the grave of the native american apache leader, geronimo. in may 1918, bush and five other 198..and the truth shall set you free skull and bones members ransacked the grave at fort sill, oklahoma. they took turns to stand guard while the others robbed the grave, and took away artifacts and geronimo's skull. this was taken to skull and bones headquarters at yale where it is used in their sick rituals and ceremonies. this horrible story is told in an internal history of the skull and bones society. it was quoted to ned anderson, the tribal chairman of the san carlos apache tribe, when he was negotiating to have geronimo's remains returned to the tribe's custody. a 1989 article in the new yorker said that "one bonesman .recalled during the early 70s seeing perhaps 30 skulls, not all

one party state in which the same force controls both the republicans and their 'opponents, the democrats. the oklahoma bombing could well have been problem-reaction-solution of the most grotesque kind. do you think that a force which creates wars that cost tens of millions of lives, kills presidents, and blows passenger aircraft out of the sky, would not sacrifice the lives of children for their sick ambitions? if only that were so. the fbi and the bill clinton/janet reno justice department claims that one explosion destroyed the alfred p. murrah federal building, and that the bomb was concocted by the former soldier timothy mcveigh and terry nichols from fertiliser and fuel oil. mcveigh has said that he was microchipped while serving in the us forces. this is done to many us soldiers and

DAVID ICKE CHILDREN OF THE MATRIX

others impaled in the transylvanian city of brasov. one of the most famous woodcuts of the period shows dracula feasting amongst a forest of stakes and their grisly burdens outside brasov while a nearby executioner cuts apart other victims. impalement was dracula's favourite technique, but by no means his only method of inflicting unimaginable horror. the list of tortures employed by this deeply sick man included nails in heads, cutting off limbs, blinding, strangulation, burning, cutting off noses and ears, mutilation of sexual organs (especially in the case of women, scalping, skinning, exposure to the elements or wild animals, and boiling alive. no one was immune to dracula's attentions. his victims included women and children, peasants and great lords, ambassadors from foreign powers

age of the moon goddess" and the adjoining place de l'alma is the "place of the moon goddess- and the moon goddess is diana/hecate/el. the amazon goddess cybele, who was worshipped in rome at the same time as hecate, was also known as alma. the reason diana was held so long in the tunnel before being moved to hospital for treatment was that she had to die in that sacrificial site according to the sick ritual, and she was dead before she was moved. princess diana was buried in a tree grove, on an island, in a lake, all of which are associated with the goddess diana in all her versions. diana's brother, earl spencer, also had four black swans introduced to the lake after his sister died. swans are yet more goddess symbolism and scandinavian 178 children of the matrix myths claimed that the v

as born, the ruling tyrant wanted to kill him. and his parents had to flee to safety. all male children under the age of two were slain by the ruler as he sought to kill the child. angels and shepherds were at his birth and he was given gifts of gold, frankincense, and myrrh. he was worshipped as the saviour of men and led a moral and humble life. he performed miracles, which included healing the sick, giving sight to the blind, casting out devils, and raising the dead. he was put to death on the cross between two thieves. he descended to hell and rose from the dead to ascend back to heaven. just a coincidence, archbishop? well how about these, then? they all pre-date "jesus, often by thousands of years. attis, the son of god of phrygia he was born on december 25th to a virgin mother. he w

t high god. his body was symbolised as bread and eaten by those who worshipped him. krishna (christ, the son of god of india he was born to a virgin mother on december 25th and his father was a carpenter. a star marked his birthplace, and angels and shepherds attended. the ruler slaughtered thousands of infants in an effort to kill him, but he survived and went on to perform miracles and heal the sick, including lepers, the blind, and the deaf. he died at about the age of 30 and some traditions say he was crucified on a tree. he was also portrayed on a cross, rose from the dead, and was considered the saviour. his followers apparently knew him as "jezeus" or "jeseus, which means "pure essence. it is said that he will return on a white horse to judge the dead and fight the "prince of evil

he same source and was sold as historical fact. look at buddha's background. he was born on december 25th to the virgin maya, with a star and wise men in tow. he was a "royal" bloodline and the ruler was told to kill the child to avoid being overthrown. he taught in the temple at 12, was tempted by the evil mara, and baptised in the presence of the spirit of god. he performed miracles, healed the sick, and fed 500 people with a small basket of cakes. he died (in some traditions on a cross) and was resurrected to nirvana or heaven. his tomb was miraculously opened and it was said he would return and judge the dead. buddha was the "light of the world, the "lord" and "master, the "good shepherd, and "carpenter. the usual cv. in india, buddha's consort is said to have been ila or ida and this

e points out that the removal of the heart is part of the knights templar tradition. the dying wish of the scottish templar king, robert the bruce, was for his heart be cut out and taken from scotland to be buried in jerusalem. but it is also an ancient ritual to eat the heart of your victim in such satanic conflicts and this may well have happened in this case. the heart is so important to these sick people. an old, old story the aztecs of mexico were so obsessed with sacrificing to their serpent gods that they would kill thousands in a day. wherever you find the worship of serpent gods, you find human sacrifice. the mayan priesthood, the nacoms and the chacs, conducted ceremonies in which the victim was held down while his or her living heart was removed and offered to the gods. it was s

d stories which describe or symbolise these events, not least that of the pied piper of hamelin. and it is still going on. every year more than 2,000 children disappear in america alone every calling the demons 287 day and many end up with satanic cults or in the underground bases. no wonder they are never found. the satanist, aleister crowley, emphasised why human sacrifice is important to these sick minds and why children are so often the victims "it was a theory of the ancient magicians that any living being is a storehouse of energy varying in quantity according to the size and health of the animal, and in quality according to its mental and moral character. at the death of this animal this energy is liberated suddenly. for the highest spiritual [sic] working one must accordingly choos

an onslaught of character assassination. we call his theory today "continental drift".2 the theme of what he said was correct! as max planck said "a new scientific truth does not triumph by convincing its opponents and making them see the light, but rather because its opponents eventually die, and a new generation grows up that is the gatekeepers 407 familiar with it" what passes for science is a sick joke. most of its efforts are not aimed at answering the big questions of existence because there is little money or sponsorship in that. science is geared to finding a new drug or industrial technique that will generate a fortune for its funders. it's a money-making machine and not inspired by an open-minded spirit of discovery. as a congressional committee established as far back as the 195

DAVID ICKE THE BIGGEST SECRET

t document on earth. here are justa few examples of the depth of its spiritual sickness:just the jews are humans, the non-jews are no humans, but cattle kerithuth 6b, page78, iebhammoth 61the non-jews have been created to serve the jews as slaves midrasch talpioth 225sexual intercourse with non-jews is like sexual intercourse with animals kethuboth 3bthe non-jews have to be avoided even more than sick pigs orach chalim 57, 6athe birth rate of non-jews has to be suppressed massively zohar 11, 4bas you replace lost cows and donkeys, so you shall replace non-jews lore dea 377,1but this is not just a grotesque diatribe of racism. look again. it is the very attitudesthat the draco reptilians and their underlings have towards humans. remember thishorrific stuff was not written by judeans or jews

. when he was born the ruling tyrant wanted to killhim. his parents had to flee to safety. all male children under the age of two were slain bythe ruler as he sought to kill the child. angels and shepherds were at his birth and he wasgiven gifts of gold, frankincense and myrrh. he was worshipped as the saviour of men andled a moral and humble life. he performed miracles which included healing the sick, givingsight to the blind, casting out devils and raising the dead. he was put to death on the crossbetween two thieves. he descended to hell and rose from the dead to ascend back toheaven.21sounds exactly like jesus doesnt it? but its not. that is how they described the easternsaviour god known as virishna 1,200 years before jesus is claimed to have been born. if youwant a saviour god who di

tain by satan. horus was tempted on amountain by set.23jesus is said to be the judge of the dead. he has some competition there. this wasalso said of the earlier nimrod, khrishna, buddha, ormuzd, osiris, aeacus and others.jesus is the alpha and omega, the first and the last. so was khrishna, buddha, lao-kiun, bacchus, zeus and others. jesus is claimed to have performed miracles such ashealing the sick and raising people from the dead. so did khrishna, buddha, zoroaster,bochia, horus, osiris, serapis, marduk, bacchus, hermes and others. jesus was bornof royal blood. so was buddha, rama, fo-hi, horus, hercules, bacchus, perseus andothers. jesus was born to a virgin. so was khrishna, buddha, lao-kiun or tsze,confusius, horus, ra, zoroaster, prometheus, perseus, apollo, mercury, baldur,quetzal

re foundcontaining the charred remains of infants. remember, these rituals and gods are thesame as those performed and worshipped by the satanists and the brotherhood today.this is why the children of waco were allowed to burn to death in an inferno causedentirely by the satanist controlled fbi and the atf, the bureau of alcohol, tobacco andfirearms, on april 19th 1993. these were the same deeply sick people who blew up thejames p. murrah building in oklahoma on april 19th 1995, in which so many childrendied. april 19th is a satanic ritual day relating to fire- the fire god, baal or moloch. andwhat does moloch demand? the sacrifice of children. waco and oklahoma were childsacrifices to baal/moloch according to exactly the same belief system as those performedby the ancfiffits. in the same

emonies in franceinvolving pope john paul ii. another source within the mind control community reportsthat the pope is also a mind contolled stooge and a contact with relatives in the v aticantold me that they were slowly poisoning the pope to ensure that he dies in time for theirchosen one to replace him at the right time. we should expect, he said, to see the popelooking more and more frail and sick in the weeks and months ahead.what the victims have told me would be almost unbelievable were it not comingfrom so many different, unconnected sources and were not the stories across the worldnot telling the same basic tale, even down to the details of the rituals and the mindprogramming techniques. the children, and the traumatised adults they become, havenowhere to turn. their stories are s

ointed to head the new central intelligence agency, the cia. from thisinflux of nazi mind-doctors into the united states came the now notorious andunspeakable mind control programmes known as mkultra. mk stands for mindcontrol; they used the german spelling of kontrolle in deference to the german naziswho inspired the methods and techniques. it was headed, officially, by ewen cameron,an extremely sick individual, and a member of one of the elite scottish reptilianbloodlines. his favourite book as a child was frankenstein which, he said, inspired himto follow a career in psychiatry. from his base in montreal, canada, he coordinated theinfamous mkultra mind control operation with funding from familiar names like therockefellers and he had regular meetings with allen dulles and the cia. one o

indcontrolled children under the strict regime designed to increase the depth of their multiplepersonality disorder. her school was muskegon catholic central high school where shewas raped by father vesbit many times, on one occasion during a satanic ritual involvingother mind controlled boys and girls in his private chapel. the roman catholic church isthe epitome of hypocrisy and deeply, deeply, sick. as this book has explained, it was the325creation of the babylonian brotherhood from the start, back at the time of the romanempire. the roman catholic jesuit movement is an important vehicle for themanipulation of the global conspiracy. like the knights of malta, who help to control thevatican, the jesuit hierarchy does not even believe in christianity! thats just a front. thewhole conspira

lity of lord jacob rothschild.24 he has alsospent 16 million leasing and restoring the spencers 18th century mansion overlookinggreen park in london, close to buckingham palace.25the windsors wanted diana to produce heirs with spencer genes and that was allshe was to them: an incubator. a week after her engagement to charles, her bulimiabegan. this is an eating disorder in which you make yourself sick every time you eatfood. diana was throwing up three or four times a day and became desperately thin. asi mentioned in an earlier chapter, many victims of childhood sexual and satanic abusesuffer from bulimia later in life. she said that the bulimia was triggered when charlesput his hand on her waist and said oh, a bit chubby here, arent we? bulimia is adisease of the emotions, as most disease

aid: oh no, it was much worse than that. you might get an idea of what it couldhave been later in this chapter. diana knew far more than people realise, as we shallalso see. but that was only one level of the plot to kill diana. at the highest level ofthe black magicians who control the brotherhood networks, i have no doubt that herdeath had long been planned according to their ancient and deeply sick ritual. thesetwo levels, the practical need to remove her (lower initiates) and the need for a ritualkilling of the goddess diana (highest initiates) would run side by side, exactly asthey did with president kennedy.the final sequence of events which led to her death involves, at almost every turn, aman called mohamed al fayed, the egyptian owner of harrods, the top peoples storein knightsbri

lot. olof palme, thebilderberger prime minister of sweden, was murdered in stockholm in 1986 on theorders of, among others, george bush. but the killing was carried out by members ofboss, the south african intelligence agency (see. and the truth shall set you free).the british foreign office has its own assassination squad called group 13 (that numberagain) and british intelligence has a long and sick history of political and economicassassinations. british intelligence consists of mis (military intelligence 5) which isresponsible officially for domestic security, and m16 which deals with overseas matters.mis announced in 1988 that they do not assassinate people. no, they get others to do itfor them. this pathetic denial was prompted by the revelations of the former mis agent,david shayler

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

cribed. the personal or group identifying consecrated charm (q.v) of a magician or group of magicians. in modern times, it has come to mean the symbol of occult authority worn by the magician about the neck during rituals. inscribed on it are the most potent words and signs of the magical current followed by the magician. larvae: non-physical psychic vampires said to "feed" on the energies of the sick and the injured. lbrh: the lesser banishing ritual of the hexagram. a powerful ritual technique popularized by the hermetic order of the golden dawn [g.d (q.v) to rid your area of unwanted positive influences. used in conjunction with the lbrp (q.v) to create a neutral space, where magickal operations can begin in a kind of "psychic vacuum. this ritual is celestial in nature. lbrp: the lesser

DION FORTUNE MYSTICAL QABALA

are just as necessary to the evolution and balanced development of the soul as are the mysteries of the crucifixion assigned to tiphareth. it is the one-sidedness of christianity which is its bane, and is responsible for so much that is unsound and pathological in both our national and our private lives. but, equally, we must not forget that christianity as a corrective to a pagan world that was sick unto death [page 176] with its own toxins. we need what christianity has to give but also, unfortunately, we cannot do without that which it lacks. let us now consider the astringent, corrective influence of geburah. 7. dynamic energy is as necessary to the welfare of society as meekness, charity, and patience. we must never forget that the eliminatory diet, which will restore health in disea

DION FORTUNE PSYCHIC SELF DEFENSE

in amazement at the smooth fold of the blankets over the end of the little camp-bed on which i lay. it was then, and then only, that i realised he had appeared all grey and colourless, more like a shaded pencil sketch than a human being of flesh and blood. i asked him about this incident in the morning, but he said he had no recollection of it; he had been dreaming the uneasy, broken dreams of a sick man, but could not recall them. this, of course, was in no way an occult attack, but rather the visit of a friend, who had come to lean upon me in the course of his illness, and instinctively came to me for consolation when out of his body in trance at a time when his weakened condition prevented him from retaining his normal control over his psychic activities. nevertheless, it serves to ill

r range of vision. therefore let us ensure that nothing save what is pleasant shall come near them. we may not be able entirely to keep him off the astral, but at least we can ensure that his wanderings shall be in a safe and pleasant part of the astral. people do not realise the extent to which the wanderings of delirium can be directed and controlled by suggestions whispered into the ear of the sick person. we can companion the sick man in his astral wanderings and make our voice heard among his visions, by our knowledge driving away the evil presences that threaten him and guiding his dreams into the way of peace. at the commencement of our diagnosis we must distinguish between three broad classes of psychic disturbance: those which are a by-product of physical disease, those which are

DONALDTYSON EVILEYE

ch as a hard look cast upon their neighbors. strangers, those who lived alone, or those of a different racial group were especially vulnerable to this sort of false accusation. the more they protested their innocence, the less they were believed. the evidence of their supposed crimes was plain for all to see- wasn't the person who had accused them suffering misfortune after misfortune? why was he sick, if not from the evil eye? this argument has no logic, but it usually prevailed, because human beings will always believe what they wish to believe. the best defense against the evil eye is to grow up, get a life, and stop imagining evil forces where none exist. it is only the belief in the evil eye that gives it power. that is why laughter and a cynical attitude are such effective countermea

DONALDTYSON MIRACLES

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

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

the (69) powers of set. thoth did this with his own hand (70 "i lift the hair[-cloud][4] when there are storms in the sky" what then is this (71) it is the right eye of ra, which raged against [set] when (72) he sent it forth. thoth raiseth up the hair[-cloud, and bringeth the eye (73) alive, and whole, and sound, and without defect to [its] lord; or (as others say, it is the eye of ra when it is sick and when it (74) weepeth for its fellow eye; then thoth standeth up to cleanse it (75 "i behold ra who was born yesterday from the (76) buttocks[5] of the cow meh-urt;[6] his strength is my strength, and my strength is his strength" what then (77) is this? it is the water of heaven, or (as others say (78) it is the image of the eye of ra in the morning at his daily birth (79) meh-urt is the e

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

s and the most incredible tortures. are not the strange ascensions and wonderful equilibrium of certain somnambulists a revelation of these hidden forces of nature. but we live in an age in which men have not the courage to confess the miracles they witness; and if anyone says "i have seen or have done myself the things which i relate" he will be told "either you are making sport of us or you are sick" it is better to keep silence and act. the metals that correspond to the four elementary forms are gold and silver for air; mercury for water; iron and copper for fire; and lead for earth. talismans are prepared from them, having relation to the forces which they represent, and to the effects proposed to be obtained. divination by the four elementary forms named aeromancy, hydromancy, pyroman

ELLIS LOW TWELVE 1907

at it ever involved me in serious trouble "one cold, drizzly afternoon the passengers on the steamer were thrown into a panic by the discovery that a man in one of the cabins had broken out with small-pox. a dozen of the most excited demanded of the captain that he should put the unfortunate fellow ashore and leave him to die in the woods "being immune, i made a stealthy visit to the cabin of the sick man and discovered two important facts. he unquestionably had the disease, but he had had it for several days, and was convalescing. he might be considered out of danger, so far as he himself was concerned, but, as you know, the risk from contagion was as great, if not greater, than before "the second truth that came to me was the discovery that 88 after ten years the man was a free mason. i

d the captain, purposely giving this extra twist, as may be said, to his rage `by the eternal 1' i shouted `the first motion you make to do that i'll shoot you dead in your tracks i "i had my pistol in my hand and brandished it over my head. my words, looks and manner were for the moment like a bombshell. i backed off, weapon in hand, and before the mob could recover and attack me, i shouted `the sick man is a free mason 1 brothers, rally to my support, for never was one of your brothers in sorer need of it "well, sir, you ought to have seen what followed. other passengers were swarming on the upper deck, drawn by the magnet of a danger that threatened them all. there must after ten years 89 have been nearly a hundred of them. on hearing my appeal, they began breaking apart, pushing away f

ely isolated, and none of you will be in the slightest danger. what do you say "well, i had captured them. the crowd broke up, moving slowly here and there, all fraternizing, while some of those who had been the most insistent for the commission of the dreadful crime shook me by the hand and declared they never meant what they said. none the less, they still would have insisted upon marooning the sick man had i changed my mind and refused to go into his cabin "the promise i made was faithfully carried out. the patient never knew from me of the scene on the upper deck, though i think it likely it reached his ears afterward from another source. i sat in his room for hours, reading and talking and doing all i could to cheer him. he really didn't need anything of that nature, for the most exhi

tate. all was hopeful and promising when the dark clouds burst and the country was plunged into the greatest war of modern times. to quote brother nichols "states had taken up arms against sister states, citizens against citizens, masons against masons. the southern soldier was captured and carried to northern prisons. the northern soldier in like manner was brought to southern prisons. many were sick or wounded or both. the signs 126 a typical lodge of distress were seen in all these places of confinement, north and south. masons all over the country, whether in the cold, desolate prisons of the north or the poorly supplied ones of the south, or in hospitals, or on bloody fields of battle, never failed to recognize the unerring signs of distress or the magic words of a brother's appeal "i

tress were seen in all these places of confinement, north and south. masons all over the country, whether in the cold, desolate prisons of the north or the poorly supplied ones of the south, or in hospitals, or on bloody fields of battle, never failed to recognize the unerring signs of distress or the magic words of a brother's appeal "in the city of raleigh there were several hospitals where the sick and wounded were brought for treatment. among these there were, of course, a number of masons. some made themselves known as brethren, others were found to be such, while there may have been many who passed over the river who never gave the sign of distress nor received the fraternal grasp of a brother's hand. of course, there were many deaths among them, and the masons of raleigh were called

the fraternal grasp of a brother's hand. of course, there were many deaths among them, and the masons of raleigh were called at frequent intervals to pay the last tribute of respect to a departed brother" raleigh was a recruiting station, besides containing a number of hospitals. in the latter part of 1863 a mason's relief association was organized by hiram lodge. its object was to look after the sick and wounded masons and to provide, as far as possible, clothing, food and medicine for the needy. it was agreed that the federal soldier who was a mason should receive the same care and attention as the confederate soldier, whenever it was possible to reach him. the existence of this association was known to masons only. the good which it did will never be fully known in this world. as bearin

rs.-on or about february 22, 1865, several hundred prisoners of war were stopped at raleigh for a few days. a large number were quartered at camp holmes, and on the day designated the masons who a typical lodge 127 were prisoners, we are informed, were given a bountiful dinner by masons of the guard who stood sentinel over them" brother nichols relates the following personal experience "among the sick and wounded confederate soldiers in the hospital tents on the grounds of peace institute was a young lieutenant, who had been wounded in one of the battles of virginia. at one time he had been a member of my family. he was also a member of hiram lodge. of course i felt a special interest in him and frequently visited him "one day he said to me that among the federal prisoners in a room in the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

with the spirits and deities.two capacities in which his influence was necessarily very powerful.he was also a witchfinder, and this office invested him with a truly formidable africa encyclopedia of occultism& parapsychology. 5th ed. 14 authority. when a man of worth died, his death was invariably ascribed to witchcraft, and the aid of the priest was invoked to discover the witch. when a man was sick a long time, his neighbors called ngembi, and if she could not make him well, they called the priest. he came at night, in a white dress, with cock s feathers on his head, carrying a bell and a little glass. he called two or three of the victim s relatives together. he did not speak, but always looked in his glass. then he told them that the sickness was not of mbwiri, nor of a ghost, nor of

e-minded man, was asked to explain this extraordinary occurrence, he could offer no other explanation than that he saw them coming, and heard them talk on their journey. many additional tales such as these were recorded by later travelers. those nervous conditions associated with the name of franz a. mesmer were also nothing new to the native american magical practioners. rubbing and stroking the sick, and the laying on of hands, were very common parts of their clinical procedures, and at the initiations to their societies they were frequently exhibited. observers have related that among the nez perces of oregon, the novice was put to sleep by songs, incantations, and certain passes of the hand, and that with the dakotas he would be struck lightly on the breast at a preconcerted moment, an

tenant and first prince of his dominions. amphiaraus a famous soothsayer of classical mythology, son of oicles and hypermnestra. he hid himself so that he might not have to go to the war of thebes, because he had foreseen that he should die there. this indeed happened, but he came to life again. a temple was raised to him in attica, near a sacred fountain by which he had left hades. he healed the sick by showing them in a dream the remedies they must use. he also founded many oracles. after they sacrificed, those who consulted the oracle slept under a sheep skin and dreamed a dream, which usually found plenty of interpreters after the event. amphiaraus was an adept in the art of explaining dreams. some prophecies in verse, which are no longer extant, were attributed to him. amulets the cha

dreams of animals and inanimate things, which also were endowed with souls. telepathy and clairvoyance have been described as appearing in pre-industrial indigenous cultures and have a powerful effect in the development of a belief in apparitions. it is believed that the apparition of a deceased person suggested to some the continuance of the soul s existence beyond the grave; the apparition of a sick person, or one in some other grave crisis could also be regarded as the soul, which at such times was absent from the body. there is a widely diffused opinion that ghosts are of a filmy, unsubstantial nature, a belief also present in the earliest speculations concerning apparitions. at a very early period (as, for example, in the early chapters of the biblical book of genesis) we find spirit

oid fever, and was attended by me. i was standing at the table by her bedside, pouring out her medicine, at about 4 o clock in the morning of the 4th october, 1880. i heard the call bell ring (this had been heard twice before during the night in that same week) and was attracted by the door of the room opening, and by seeing a person entering the room whom i instantly felt to be the mother of the sick woman. she had a brass candlestick in her hand, a red shawl over her shoulder, and a flannel petticoat on which had a hole in the front. i looked at her as much as to say i am glad you have come but the woman looked at me sternly, as much as to say why wasn t i sent for before? i gave the medicine to helen alexander and then turned round to speak to the vision, but no one was there. she had g

ess executives who used their psychic talents in making crucial (and successful) business decisions. if psi could be made operative, one could imagine application in almost every field of endeavor. applied psi was an integral part of pre-scientific cultures. practitioners, who went under a variety of names from witch to shaman, were called upon to predict the future, control the weather, heal the sick, and locate lost objects. while attempts encyclopedia of occultism& parapsychology. 5th ed. applied psi 75 at such uses of psi are still common in spiritualist and new age circles, their general application in society has been replaced by more successful scientific methods. unbeknownst to most people at the time, during the cold war the united states government had, as had the soviet governme

our sessions. he assisted in the establishment of the spiritualist and free-thought association, which succeeded the original one, and was its first president. he has lectured occasionally to appreciative audiences, and his lectures have been widely circulated. his mediumship, which gave such fair promise, both in regard to writing and speaking, became controlled, especially for the relief of the sick. without the assistance of advertising he had acquired a fine practice. with this he combines a trade in reform and spiritualistic publications, as extensive as the colony, and the publication of the harbinger of light, a spiritual journal that is an honor to the cause, and well sustains the grand philosophy of immortality. no man is doing more for the cause, or has done more efficient work

on which resteth in the body of the man, like water may trickle away. demons might also be attacked by a form of image magic. the magician began by fashioning a figure of dough, wax, clay, or pitch. this figure might be placed on a fire, mutilated, or placed in running water to be washed away. as the figure suffered, so did the demon it represented, by the magic of the word of ea. in treating the sick, the magician might release a raven at the bedside of the sick person so that it would conjure the demon of fever to take flight likewise. sacrifices could also be offered, as substitutes for patients, to provide food for the spirit of the disease. a young goat was slain and the priest repeated: the kid is the substitute for mankind; he hath given the kid for his life, he hath given the head

red water, the burning of incense, and the repetition of magical charms. people protected their homes against attack by placing certain plants over the doorways and windows. the halter of a donkey, or ass, was apparently used, in the same manner that horseshoes have been used in europe to repel witches and evil spirits. the purification ceremonies suggest the existence of taboo. for a period, the sick were unclean and had to be isolated. the recently recovered could make their way to the temple. a house of light was attached, where fire ceremonies were performed, along with a house of washing, where patients bathed in sacred water. the priest would anoint the individual with oil to complete the release from uncleanliness. certain foods were also taboo at certain seasons. it was unlawful fo

n s luck depended greatly on the observance of these rules. still, even if all the ceremonies were observed, one might still meet with ill fortune on unlucky days. on the festival day of marduk (merodach) a man must not change his clothes, nor put on white garments, nor offer up sacrifices. certain disaster would overcome a king if he drove out in a chariot, or a physician if he laid hands on the sick, or a priest who sat in judgment, for example. on lucky days good fortune was the heri- babylonia encyclopedia of occultism& parapsychology. 5th ed. 138 tage of everyone. good fortune meant good health in many cases, sometimes assured by worshiping the dreaded spirit of disease called ura. a legend related that this demon once made up his mind to destroy all humankind. his counsellor, ishun

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

h 17 different times. he began to manifest through torres in 1986. torres s attention had been occupied by some poltergeist activity, in which objects spontaneously flew around the room. she was then told by another channel, pam davis, that a master named mafu wished to speak through her. the very next day mafu first spoke to torres and instructed her how to use a crystal to heal her son, who was sick with pneumonia. later that year, in davis s home, torres began to channel, though it was not mafu who spoke. then a month later mafu again spoke through torres and began to train her as a trance channel. she gave her first public channeling sessions in santa barbara, california, and within a short time was regularly conducting channeling sessions in los angeles and santa barbara. as her popul

agi 955 in greece, and even in egypt, the sacerdotal fraternities and associations of the initiated, formed by the mysteries, had in general an indirect, although not unimportant, influence on affairs of state, but in the persian monarchy they acquired a complete political ascendency. religion, philosophy, and the sciences were all in their hands. they were the universal physicians who healed the sick in body and in spirit, and, in strict consistency with that character, ministered to the state, which is only the individual in a larger sense. the three grades of the magi alluded to were called the disciples, the professed, and the masters. they were originally from bactria, where they governed a little state by laws of their own choice, and by their incorporation in the persian empire, the

nthusiastic reception. more than 2,500 people crowded into the church of our lady queen of peace in merrion road, dublin (built to accommodate 1,800 persons. parents held out babies for father maguire to touch. after celebrating mass with eight concelebrants, father maguire blessed the congregation magnetic phenomena encyclopedia of occultism& parapsychology. 5th ed. 966 and went to pray with the sick. subsequently a 46-year-old mother, paralyzed for several months with a cancerous tumor, claimed that she regained the use of her left arm and was able to walk again after being virtually immobile (see also healing by touch) magus a master magician or adept. the magi, or magicians (plural form of magus, were the wise men of the ancient persian priesthood. it is noted in the christian new test

st plagues, the prophet prays the avenging powers to spare these substances, that is, to leave a hope and a remedy for so many wounds. what we term extreme unction was the pure and simple practice of the master s traditional medicine, both for the early christians and in the mind of the apostle saint james, who has included the precept in his epistle to the faithful of the whole world. is any man sick among you, he writes, let him call in the priests of the church, and let them pray over him, anointing him with oil in the name of the lord. this divine therapeutic science was lost gradually, and extreme unction came to be regarded as a religious formality, as necessary preparation for death. at the same time, the thaumaturgic virtue of consecrated oil could not be effaced altogether from re

ighly-polished pieces of sandstone, or that they employed these in a manner similar to the crystal-gazing practices found around the globe. the goddess tozi was the patron of those who used grains of maize or red beans in divination. on such native group, the cuna people indigenous to panama, believed that the avisua, sang songs of magic that have curative powers.whether it was the healing of the sick, change atmospheric conditions, or inspire a person to act in some oppositive way. the witch doctors, or neles, claimed powers of extrasensory perception using them to heal, or see into the past, present or future. the main source of those powers was dreams, as well. from 1968 until 1972, robert van de castle conducted esp tests among cuna children, both boys and girls. the results were incon

that they cannot resist the influence of the puripiri, as soon as they know that they have been solicited by its means, they fix their eyes on the impassioned object, and discover a thousand amiable traits, either real or fanciful, which indifference had before concealed from their view. but the principal power, efficacy, and, it may be said misfortune, of the mohanes, consist in the cure of the sick. every malady is ascribed to their enchantments, and means are instantly taken to ascertain by whom the mischief may have been wrought. for this purpose the nearest relative takes a quantity of the juice of floripondium, and suddenly falls, intoxicated by the violence of the plant. he is placed in a fit posture to prevent suffocation, and on his coming to himself, at the end of three days, th

rought. for this purpose the nearest relative takes a quantity of the juice of floripondium, and suddenly falls, intoxicated by the violence of the plant. he is placed in a fit posture to prevent suffocation, and on his coming to himself, at the end of three days, the mohan who has the greatest resemblance to the sorcerer he saw in his visions, is to undertake the cure, or if, in the interim, the sick man has perished, it is customary to subject him to the same fate. when not any sorcerer occurs in the visions, the first mohan they encounter has the misfortune to represent his image. it seems that by practice and tradition, the mohanes acquired a profound knowledge of many plants and poisons, with which they effected surprising cures on the one hand, and did some harm on the other. they al

dge of many plants and poisons, with which they effected surprising cures on the one hand, and did some harm on the other. they also made use of charms and superstitions. one method of cure was to place two hammocks close to each other, either in the dwelling, or in the open air. in one of them the patient laid extended, and in the other laid the mohan, or agorero. the latter, in contact with the sick man, began by rocking himself, and then proceeded in falsetto voice to call on the birds, quadrupeds, and fishes to give health to the patient. from time to time he rose on his seat, and made extravagant gestures over the sick man, to whom he applied his powders and herbs, or sucked the wounded or diseased parts. having been joined by many of the people, the agoreros chanted a short hymn, add

e to time he rose on his seat, and made extravagant gestures over the sick man, to whom he applied his powders and herbs, or sucked the wounded or diseased parts. having been joined by many of the people, the agoreros chanted a short hymn, addressed to the soul of the patient, with this refrain: thou must not go, thou must not go. in repeating this he was joined by the people and augmented as the sick man became fainter so that it might reach his ears. sources: skinner, joseph. state of peru. london, 1805. moleoscopy a system of interpretation of moles or birthmarks on various parts of the body (usually classed medically as a benign form of nevus, and not normally requiring surgery. moles were considered to have special occult significance in ancient times, and their systematic interpretat

d (ca. 1878) british clergyman who started his career as minister of the baptist chapel at earls barton, england, and gave up his ecclesiastical vocation for professional mediumship. his adhesion to spiritualism was first announced in 1873. he claimed great mediumistic powers, toured the british isles, and healed the encyclopedia of occultism& parapsychology. 5th ed. monck, rev. francis ward 1045 sick in ireland. as a result he was called dr. monck by many people, although he was not a physician. in london he convinced alfred russel wallace, william stainton moses, and hensleigh wedgwood (brother-in-law of charles darwin) of his genuine psychic gifts by giving a remarkable materialization seance in bright daylight. he also excelled in slatewriting. an account by wallace of a puzzling slate

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

als, meaning that instinct rather than intellect governs their activities. they knew nothing of the technology that p owe red their ship; they knew which buttons to push and levers to pull to get where they wanted to go, and that was it. they had no sense of time and no curiosity, and because of their eating habits they we re ve g e t a r i a n s and stayed away from cooked foods they n e ver got sick and lived long lives. their ve getables we re like those found on earth, and thompson ate some while on the s p a c e s h i p (the word the venusians used for their craft. he pronounced the food just gre a t. venusians fear earthlings because human aircraft had shot down some of their spaceships. earth is considered a bad planet, but mars is even worse. there are twelve inhabited planets in t

FAUST

the health with thanks to all of you. the people gather round in a circle. old peasant forsooth, it is indeed well done that you on happy days appear. you have aforetime with us too been kind when days were evil here! full many a one stands here alive, whom your good father still did wrest from burning fever s deadly rage when he set limits to the pest. and you as well, a young man then, to every sick man s house you went around. many a corpse did men bring forth, but from within you came out sound, withstanding many a test severe; the helper over us helped our helper here. all health to the man whom we have tried, long may he be our help and guide! faust to him on high with reverence bend, who teaches help and help doth send! he goes on with wagner. wagner oh, what a feeling you must have

ild and tame; he sees in any bloated rat his very own image, quite the same. faust and mephistopheles enter. mephistopheles before all else i now must let you view the doings of a jovial crew, that you may see how smoothly life can flow along. to this crowd every day s a feast and song. with little wit and much content, each, on his own small round intent, is like a kitten with its tail. while no sick headache they bewail and while their host will still more credit give, joyous and free from care they live. brander those people come directly from a tour, you see it in their strange, odd ways; they ve not been here an hour, i m sure. frosch in truth, you re right! my leipsic will i praise! a little paris, one that cultivates its people. siebel who are these strangers, do you think? frosch l

a hero, to his fame, the troop of argonauts, renowned in story, and all who built the poets world of glory. chiron let us not talk of that. as mentor, none, not pallas self, is venerated. for, after all, in their own way men carry on as if they never had been educated. faust the doctor who can name each plant, who knows all roots, even that which deepest grows, who soothes the wounded, makes the sick man whole, you i embrace with all my might and soul. chiron if at my side a hero felt the smart, i knew the aid and counsel to be tendered! but in the end all of my art to parsons and herb-women was surrendered. faust upon a true, great man i gaze! who will not hear a word of praise, modestly strives to shut his ears and acts as had he many peers. chiron you are well-skilled, i see, in idle p

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

bout them is taken from books and must not be taken too seriously. nevertheless, there was much that was good in those religions, and those who know how to sift truth from falsehood can learn much from them. the three guides in religion are love, hope, faith, though four is a cabalist sacred number. through these guides we can sometimes dominate nature, command the elements, raise winds, cure the sick, raise the dead. by the work of religion alone such works can be done without the application of natural and celestial forces. but whoever operates by religion alone cannot live long but is absorbed by divinity. the magician must know the true god, but also secondary divinities and with what cults they must be served, particularly jupiter whom orpheus described as the universe.1 the hymns of

d by the return to the egyptian religion and the kind of moral law which bruno associates with it. yet this reform he envisages as remaining in some manner associated with the church, for the altar, discussed under the constellation of that name, is to remain in heaven with the centaur, half beast (in the egyptian sense of god) and half man beside it.1 the centaur is admired for having healed the sick and shown a way to mount up to the stars. he is to remain in heaven, for where there is an altar, there must be a priest for the altar. under the corona australis, apollo asks what is to be done with this crown? that (replied jupiter, is the crown which, by the high decree of fate and the inspiration of the divine spirit and as a reward for high merit, awaits the invincible henri iii, king of

uculence and ambition of catholic spain and the "grammarian" protestants who despise good works provides the 1 love's labour's lost, iv, 3, 337-42. 356 giordano bruno: return to italy answer to this. all kinds of minor points will bear out this interpretation. they are too detailed to discuss here, though it may be mentioned that berowne enters a hospital at the end of the play, to look after the sick. hospitals were amongst the "works" of the predecessors the suppression of which by their successors bruno deplored. an entirely new approach to the problem of bruno and shakespeare will have to be made. the problem goes very deep and must include the study, in relation to bruno, of shakespeare's profound preoccupation with significant language, language which "captures the voices of the gods

icians, and philosophers of germany were equally co-operative.3 much of the "fama" is quite unintelligible; no doubt it is intended to be so; mysterious "rotae" are alluded to; vaults covered with geometrical diagrams, and the like.4 the brethren possess some of the books of paracelsus.5 amongst the articles to which they agree are that none of them should profess any other thing than to cure the sick, and that gratis; that they should not wear a distinctive habit but follow the custom of the country they are in; that the word r.c. should be their seal mark and character; that the fraternity should remain secret for one hundred years.6 1 wake's translation, op. cit, pp. 66 ff. christian rosencreuz is here alluded to as "brother c.r.c. 2 ibid, p. 68. 3 ibid, p. 67* ibid, pp. 75-7. 5 ibid, p

FREEMASONS SATANISM AND SYMBOLISM

latter among the alchemists, the hermetic philosophers, the rosicrucians and the freemasons [p. 20] hall places freemasonry among the circle of the damned- sons of cain, who rebelled against god; alchemists who are known sorcerers, black magicians, and worshippers of satan, and the rosicrucians who have so desecrated the precious cross of jesus christ with pentagrams and hexagrams as to make you sick. hall's major revelation was that freemasonry is the son of samael. being careful not to confuse samael with the beloved prophet samuel. samael is one of the infernal names of satan. in fact, house of theosophy author, writing under the influence of her demon possessing her- master d.k- identifies samael as satan [the secret doctrine, p. 378] in fact, satanists have a symbol of samael. the pe

FULLER J F C SECRET WISDOM OF THE QABALAH

the light, first to make for him an opening as small as the eye of a needle secret wisdom of the qabalah page 73 [the path of daleth on the tree of life] and then one a little larger, and so on gradually until he can endure the full light. it is the same with israel, as we read 'by little and little i will drive them out from before thee, until thou be increased, etc. f [ex. xxiii, 30] so, too, a sick man who is recovering cannot be given a full diet all at once, but only gradually. but with esau it was not so. his light came at a bound, but it will gradually be withdrawn from him until israel will come into their own and destroy him completely from this world and from the world to come. because he plunged inot the light all at once, therefore he will be utterly and completely exterminated

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

includedorderedtothefront,acollectionofboldillustrations and stirring doggerel verse. it ended like this:crown'd heads of europe, we wish you peace, and trust that shortly all wars willcease,but when a battle is bound to be fought,letmaltedmilkto the front be brought, andwhenthe struggle is over and' done 'tis still the best thing under the sun.onmalted milk the babies thrive, by malted milk the sick survive, the weak folk take it to make them strong, the old because they. will then live long;the strong ones take it to keep them well, and many more people than.lcantell255soldiers, sailors, and doctorstoo-and when you have tried it so will you! send for a sample,don'tdelay; there's much to gain and nothing to pay.dropus a line to our abode, simply;horlick,farringdon road, but if you'd like

ne christian rosencreutz, a mystic and adept of the fifteenth centurywhofounded, it wasclaimed;a secret fraternitywiththe aimofpropagating the esoteric wisdom he had acquired during his travels in theholyland, egypt, andnorthajrica. in addition to their esoteric studies, the members of his fraternity sought for spiritual development and 'practised acts ofbenevolencev-especially the healing of the sick. after the deathofchristian rosencreutz, in 1484, his body was embalmed and sealedwithinaseven-sided vault, the locationofwhich remained106 a. e.waite-magicianofmany parts _secret for 120 years until 1604,whenit was discovered by chance, opened, and found to contain not only the perfectly preservedbody,butalso secretmanuscripts, an ever-burning lamp, and other marvels. the vault was resealeda

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

lso designed and built the house called'domussancti spiritus' as the home of the fraternity. after a few years a second circle of four other fratres was formed; these werecr.,the sonofthe deceased father's brotherofcr.,b, a skilful painter,g.g.andpd.,who acted as secretary to the others. while two fratres always remained with the foundercr.,the others went about doing good, relieving the poor and sick and collecting further knowledge.thefraternity then was a society of studentsofreligion, philosophy and medicine, whose mem255 bers sought for spiritual development and practised acts of benevolence.'inthe"famafraternitatis" we read that they bound them- selves by six rules:1.to profess nothing,but to cure the sick, and thatfreely.2.to wear onlythe usual dress of the countryin whichthey were

edica255 tionofjohnsilence,physicianextraordinary(1908:'tom.l.w. theoriginalofjohnsilence and my companion in many adven255 tures. blackwood was a member of waite's factionofthe golden dawn after1903buthe had joined in1900so that he would have been familiar with the rituals and the ethosofthe order when still in its magical state.theheroofhis tales is an ideal rosicrucian, healing the spiritually sick without charge and evidently trained by more traditional rosierucians than thoseofthe golden dawn:in order to grapple with casesofthis peculiar kind, he had submitted himself toalongand severe training, at once physical mental and spiritual. what precisely this training had been, or where undergone, no one seemed toknow,-forhe never spokeofit, as, indeed, he betrayed no single other character

GILBERT THE MAGICAL MASON

dea occurred to him of founding a new order who should work for a general reformation in silence and secrecy, lind undisturbed by the scoffs of a world either too ignorant or too self-seeking to be taught. some pages further on the general agreement of the members is given. 1.thatno public profession of any superior knowledge should be made: but that members should when able endeavour to cure the sick, and that gratis: 2. that they should not make themselves conspicuous by any special garment or insignia, to the world. 3. that they should yearly meet in assembly and mutually instruct each other in the knowledge gained since last they met. 4. that every member should select a worthy person to succeed him as pupil. 5.thatthe letters c.r. should be their mark, seal and character, ever keeping

and built the house called 'domus sancti spiritus' as the home of the fraternity. after a few years a second circle of four other fratres was formed; these were c.r. the son of the deceased father's brotherofc.r.,b, a skilful painter, g.g, andp.d.,who acted as secretary to the others. while two fratres always remained with the founder c.r, the others went about doing good, relieving the poor and sick and collecting further knowledge.thefraternity then was a society of students of religion, philosophy and medicine, whose members sought for spiritual development and practised acts of benevolence.the history of the rosicrucians 29in the fama fratemitatiswe readthatthey bound them255selvesby six rules:1.to profess nothing, buttocure the sick, and that freely.a.to wear only the usual dress of

e work under conditions derived from previous centuries of usefulness. while studying and teaching theories of life and its duties, and admitting members by ceremonial and ritual, many groups of the continental rosicru255 cians are, as formerly, of both sexes, and so are not necessarily freemasons. as in the earliest times the rosicrucians not only studied,butwent about doing good and healing the sick and diseased, so now the fratres of to-day are concerned in the study and administration of medicines, and in their manufac255 ture upon old lines; they also teach and practise the curative effects of coloured light, and cultivate mental processes which are believed to induce spiritual enlightenment and extended powers of the human senses, especially in the directions of clairvoyance and clai

perpetuate and carry into practice: let us remember that he died in the year 1484, that is so far back as the reign of our king richard the third. the fratres of the original collegium, who met in the 'domus sanctus spiritus, or 'house of the holy spirit, were learned men, earnest students and public benefactors. their rules were:thatnone of the members shouldprofessany art except to relieve the sick and that gratis; each one should wear the ordinary dress of the country, and should attend on corpus christi day at a general convocation every year, whenever possible to do so; each one should seek a suitable pupil to succeed him; that the secret mark of each one should be c.r. or r.c, and that the society should remain secret for 100 years. as time went on the purposes and duties of the fra

wear the ordinary dress of the country, and should attend on corpus christi day at a general convocation every year, whenever possible to do so; each one should seek a suitable pupil to succeed him; that the secret mark of each one should be c.r. or r.c, and that the society should remain secret for 100 years. as time went on the purposes and duties of the fratres became altered, the cure of the sick especially was taken over by the development of the medical profession. about 1710, one sigmund richter, using the motto of 'sincerus renatus, published at breslau his work calledtheperfectandtruepreparationofthe philosophical stoneaccordingto thesecretofthebrotherhoodsofthegoldenand the rosycross.inthis volume we find a series of 52 rules for the guidance of rosicrucian members; these rules

ms also to have studied the doctrines and customs of another similar society of deeply religious men of the time, which existed in egypt, where he lived. i refer to the therapeutee; theonly.surviving tract describing the character and doctrines of the sect is namedde vita contemplatioa,and is attributed to philo.thetherapeutee lived solitary, monastic lives, gave great attention to the healing of sick persons, and assembled for worship once a week: their chief resort was near lake mareotis, not far from alexandria.thewritings of philo concerning the essenes are two, the earlier mention is foundinthe treatisequod omnis probus liber.,ss. 12, 13, and the later from hisapologies for thejewsmay be found quoted in theprceparatio evangelicavii, 11, of eusebius, a christian author and bishop ofcee

s before each meal; they refused to look at statues of men and to use coined money because of the human forms there figured; and they held all property in common; they studied the books of moses,i.e.,the torah, as being of supreme importance, explained them as allegorical, and taught doctrines resembling those of the kabalah in regard to jehovah and the angels; they may have practised healing the sick (like the therapeuue, and they made some claims to possessing magical divine powers: they also lived in expectation of the coming of a messiah. there is not the236themagical masonslightest suggestion that they had any knowledge of architec255 ture or of masonry. they led a pastoral or agricultural life, and, like the therapeutre of egypt, they studied the uses of plants and arts of agricultur

giving interpretations of an allegorical character to the books of moses. hippolytus, in his work upon heresies, speaking of their strict obedience to the law of performing no work on the sabbath, adds that some stayed in bed all day in order to avoid the temptation to work. this author also tells us that the highest members sought for magic powers in plants and stones with a view to healing the sick and to succeed in prophecy. suidas, the lexicographer of the tenth century, describes the essenes as men of contemplation and as mystic theologians. theophilus gale gives a summary of their characteristics from eusebius. in the times of the latercasar,named trajan, we read that the essenes had relaxed the. severity of their rules, revised their oaths, and in some districts they married 'for t

GILBERT THE SORCERER AND HIS APPRENTICE

man can lure it back again. aye! though there's breath yet left in the body. and ye may tell sometimes whose death it will be. now what manner of colour will those lights be looking to you' to me they always looked white, andisaid so 'aye' he said 'they will be white tonight,butnot always. white is for a child.thesoul is pure, you see. it will be the baby up at the hill- croft, i doubt. it's been sick. now do ye see aught coming down the hill-side?'isaw a little mist wreath clinging to the ground, just over a rough path 'that's not a mist' he said rather impatiently 'it's a little procession.there'sa man carrying a wee bit coffin on his shoulder.idoubt they would notgeta cart up there, and there's twelve men, and three women following. but why will they be going the other side of theburn,'

scientific sceptic 1 he ascribed the recovery to the excellent nursingofhis wife, and to a vigorous constitution.butinany case it was curious to find. the old egyptian banishing of typhon apophis practisedbyabasqueinlcndon.fnthe twentieth century.thiswas a work of healing, and one fancies wasmuchon the lines of'the work of the old priest- initiates. but it is easy also to imaginethatinstead of a sick manitmight be some one who had offendedtheexorciser; such a one would of-course, in hisopiniori,beinspired or possessed by evilspirits;would. be a servant or an instrument of typhon apophis, and the exorcism a right and proper thing. whatever injures or offends us is evil in our eyes, and the ritual would readily come to be used for private vengeance. we ask naturallywhatwas the old formulaof

remonial magic, might obviously useitfor good or for evil; we see that there may be blackofwhite witches, using blackorwhite magic. within the latter category would come thebulkof psychic-healers who would unquestionably have been classed as witches in the sixteenth and seventeenth centuries. many women were burned in the persecutiondays against whom the only proved charges were that they healed. sick persons by someceremonial,a study of a good collection of witchcraft trials, such as. may be found for example in pitcairn'scriminaltrials,will leave no doubt that most of the christian scientists today would have stood a very poor chance two or three hundred years ago. the confessions of witches of those days contain lurid and graphic accounts of the worship of the devil, and there are certa

and to pay dearly for their pranks. one of them records the savage glee with which she set the neighbours quarrelling, and watched from her window a free fight in the village street. in most cases it seems to have been a small success at first thatledto further experiments. this i have been told is often the case with spiritual healers today. there comes an earnest desire to heal some one who is sick, and a conviction of being able to do so, a hand laid upon the sick person, and a speedy recovery. another experiment also succeeds, and therewith grows confidence. simple rituals are learned, which intensify the will and concentrate the desire to do good, appropriate names come to be used, it may be of saints perhaps, and results seemingly almost miraculous follow. and this power which may b

GNOSTIC HANDBOOK

ganisations and others found in the "ritual magic(k" community have little in common with the real gnostic legacy. various mystical brotherhoods have also arisen claiming to follow the gnosis, but these have, in the most, tended to be liberal christian organisations who have still not realised the complete framework of the gnostic system. most are simply supposed liberal minded christians who are sick of modern christianity but do not have the illumination of the gnostic traditions. the gnostic apostolic church has developed out of the work of pastor robert ledwidge who, after studying a wide range of spiritual traditions and systems, came to a realisation of the nature of the gnostic legacy and its ramifications in religious, political and developmental fields. the gnostic handbook page 1

GOLDEN DAWN RITUALS ZAM1

ou are doing it for. also, because of its calming effect, it is very helpful in the area of mental disturbances and mental problems. it is a protection against psychic invasion from the thoughts of others. the rose cross is protection against disturbed psychic conditions such as negative thoughts charged with fear or terrible things that may have happened, such as when somebody has been extremely sick or has died. let us keep in mind that the order does not deny such things as psychic vampires, intentional or unintentional. most of us know people who are well meaning and perhaps not intentionally negative, but when you are around them you find that your energy is just depleted, drained, or much less. the rose cross ritual is a good protection from them. it provides mild invisibility becaus

GOLDEN DAWN RITUALS ZAM17

t syllable and word. after this manner began the fraternity of the rosy cross- first by four persons only, and by them was made the magical language and writing, with a large dictionary, which we yet daily use to god's praise and glory, and do find great wisdom therein. they made also the first part of the book m, but in respect that that labour was too heavy, and the unspeakable concourse of the sick hindered them, and also while his new building (called sancti spiritus) was now finished, they concluded to draw and receive yet others more into their fraternity. to this end was chosen brother r.c, his deceased father's brother's son; brother b, a skillful painter; g.g; and p.d, their secretary, all germans except i.a, so in all they were eight in number, all bachelors and of vowed virginit

y had agreed, they separated themselves into several countries, because that not only their axiomata might in secret be more profoundly examined by the learned, but that they themselves, if in some country or other they observed anything, or perceived some error, they might inform one another of it. their agreement was this: first, that none of them should profess any other thing than to cure the sick, and that gratis. second, none of the posterity should be constrained to wear one certain kind of habit, but therein to follow the custom of the country. third, that every year, upon the day of c, they should meet together at the house sancti spiritus, or write the cause of his absence. fourth, every brother should look about for a worthy person who, after his decease, might succeed him. fift

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

, false gods, and other superstitions and diabolical rites in which the indians of the province of huarochiri lived in ancient times, in narratives of the rites and laws of the yncas (trans, and ed. clemens r. graham hancock fingerprints of the gods 55 viracocha was also a teacher and a healer and made himself helpful to people in need. it was said that wherever he passed, he healed all that were sick and restored sight to the blind. 5 this gentle, civilizing, superhuman, samaritan had another side to his nature, however. if his life were threatened, as it seems to have been on several occasions, he had the weapon of heavenly fire at his disposal: working great miracles by his words, he came to the district of the canas and there, near a village called cacha. the people rose up against him

y different and widely separated andean peoples, all seemed to identify the same enigmatic individual. according to one he was: a bearded man of medium height dressed in a rather long cloak. he was past his prime, with grey hair, and lean. he walked with a staff and addressed the natives with love, calling them his sons and daughters. as he traversed all the land he worked miracles. he healed the sick by touch. he spoke every tongue even better than the natives. they called him thunupa or tarpaca, viracocha-rapacha or pachaccan..8 in one legend thunupa-viracocha was said to have been a white man of large stature, whose air and person aroused great respect and veneration .9 in another he was described as a white man of august appearance, blue-eyed, bearded, without headgear and wearing a cu

male and some female but all possessed a range of supernatural powers which included the ability to appear, at will, as men or women, or as animals, birds, reptiles, trees or plants. paradoxically, their words and deeds seem to have reflected human passions and preoccupations. likewise, although they were portrayed as stronger and more intelligent than humans, it was believed that they could grow sick or even die, or be killed under certain circumstances.4 records of prehistory archaeologists are adamant that the epoch of the gods, which the ancient egyptians, called the first time, is nothing more than a myth. the ancient egyptians, however, who may have been better informed about their past than we are, did not share this view. the historical records they kept in their most venerable tem

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

nikarr the teacher of song stands for osinn himself (p. 489. but from gods the gift of poesy passed to particular heroes, and similar effects are ascribed to their minstrelsy. two heroes of teutonic legend are eminent as minstrels: horant (herrant, as. heorrenda, on. hiarrandi, conf. grramm. 1, 352. z. f. d. a. 2, 4, of whom it is said in gudr. 388-9 that by his songs he chained all men whole and sick, and that din tier in dem walde ir weide liezen sten, die wiirme di d^ solten in dem grase gen, die vische die da solten in dem wage vliezen, die liezen ir geverte; beasts let be their grazing, creeping things and fishes forsook their wonted ways. the saga herrauss ok bosa (fornald. sog. 3, 323) couples the hiarranda-hlio's with the enchanting g^gjar slagr (giantesses harp- stroke. then the h

into bogs, on deceptive devious tracks, mrrlig-spor (st. 2, 45, exactly like the butz, p. 507. the pedestrian tries to keep one foot at least in the carriage-rut, and then he gets on safely, for ignes fatui have power on footpaths only. according to villemarque's barzasbreiz 1, 100 the spirit is a child with a firebrand in his hand, which he whirls round like a flaming wheel; now he appears as a sick horse, and when the herdsman would lead him into the stable, hurls the brand at his head; now as a bleating goat gone astray, that after sundown shews itself on the pond, and tempts the traveller into^ the water, then scampers os" to tease him. in etner's unwiird. doctor p. 747' fire-men and frisking goats' are coupled together. the phenomenon has a vast variety of names. our commonest one is

the serving-man tastes a piece off a silver-wliite snake, and immediately knows what the fowls, dacks, geese, doves and sparrows in the yard are saying of the speedy downfall of the castle (ds. no. 131. this is told of isang's castle near seeburg, a similar story of tilsburg near dahlum (p. 774, and no doubt in other neighbourhoods as well. another thing we come across is, that a good man who is sick sends his son out to observe the weather, and is told first of a clear sky, next of a tiny cloudlet on the mountain's edge, and by degrees of a cloud as big as a hat, as a washtub, as a barn-door; then the old man has himself carried in all haste up a hill, for the judgments of god are now let loose on the suggenthal, sunkenthal (mone's anz. 8, 535; conf. schreiber's tagb. for 1840, p. 271. t

daemoniacus, having the devil in one's body, the ohg. has the following terms: frnoman, taken up, 0. iii. 14, 107 (mhg' vil gar vernomen ich do lac' i lay insensible, fragm. 46' ther diufal ist iru imie/ 0. iii. 10, 12 'gramon in-giwitun/ p. 991 (0. fr' mans esperis li est el cors entres/ garin p. 280; tiuvolwinnic, tmvohvinnanti, gl. mons. 337. 391. doc. 239, as well as tmvolsioh, as. deofoheoc(-sick; in 0. iii. 14, 63' thie mit diufele wnnnun/ who had to contend with the devil; and that is the meaning of h. sachs's' wiitig und ivinnig' 1, 481\ iv. 3, 16. in the 13th cent, our' possessed' was already a cm^rent phrase 'hesaz sie der valant' uolrich 1510 'nu var hin, daz hiute der tievel ih dir kal' holla out of thee, ben. 440' der tiuvel var im in den munt' pop into his mouth, eeinh. 1642

d up with the figure, and when malagigi melts it at a slow fire, she dwindles away. that such figures were sometimes baptized, is shewn by a sermon of berthokvs (cod. pal. 35 fol. 27* so nimpt diu her und tauft ein wachs, diu ein holz, diu ein totenpein (dead man's bone, allez daz sie domit bezouber^ and this proves the connexion of magical appliances with superstitious healing appliances. as the sick and the restored used to consecrate and hang up in churches an image or a limb of wax, so by images the witch maimed and killed. no doubt this kind of conjuring goes back to the oldest times; we find it in ovid, amor. iii. 7, 29: sagave punicea defixit nomina cera, et medium tenues in jecur egit acus? and goeth and taketli liis crossbow, and having bent it, will shoot at the image' then said

eye^ of a witch who walks in (sup. i, 787, let alone her breath and greeting, can injure in a moment, dry up the mother's milk, make the babe consumptive, spoil a dress, rot an apple, visit fascinare (p. 1066 and sup. c, p. 199' the coat is so handsome, the apple so red, no evil eye (onda oga. sup. swed. 57) must look upon it' hurtful look, sup. i, 874; ohliquus oculus, hor. epist. i. 14, 37. of sick cattle especially they say: 1 this shirt of victory reminds us of the child's shirt of luck (p. 874, which in denmark is likewise called a victor's shirt (seyers-hue -hielm -serk. if we may ascribe high antiquity to the phrase' horn with helmet on' such seyers-hicbn foretells the future hero. conf. bulenger 3, 30 on amniomantia, i.e. diviuatio per amnium seu memhranam tertiam embryouis- disen

d, or, of the animal's liide. divination by sowing basilicum is known to vuk 1, 22. no. 36 (wesely p. 58. iiig supeestition. this last is mentioned in the edda 'opt bolwisar konor sitja brauto ncer]>ser er deyfa sver^ ok sefa/ ssem. 197. some people on new-year's day would sit on the house-roof, girt with a sword, and explore the future, sup. c, p. los. this again must have been a holy place, for sick children were also set on the roof to be cured. sup. c, 10, 14; p. 195. does this explain why, when a person cannot die, some shingles in the roof are turned, or taken right out (i, 439. 721? also when a child has convulsions, a plank is turned, j. schmidt 121. a peculiar practice is, to listen while you dangle out of window a ball of thread fastened to a hereditary key, sup. i, 954. sneezing

n af hamei'si, ok eptir honum orn i sinni' fornald. s()g. 1, 428- what is the exact meaning of' a tai standa, sitja (srcm. 266, spretta (269? tai can hardly be dat. sing, or ace. pi. of the fern. t;l (toe; it seems rather to be a case of a masc. noun, and to contain a notion of place. 3 i take bd as= tum, eo momento. vol. iii. q 1124 superstition. prussians, that they regarded an encounter with a sick man as bad, with a viounted man as good, with a fox or hare as bad (see suppl. it is hard to get at the meaning of all these divers prognostics. first, of human angang. ill-luck is supposed to follow that of an old woman, of a woman with dishevelled hair, or what comes to the same thing, loosened headband (decouverte, discooperta. it. scoperta. if an old wife meet you in the morning, if you h

oof (i, 215. he that first sees the stork fly in spring, is sure to go on a journey. to the lettons the titmouse foretokened good, its name is sihle, and sihleht is to foretell (p. 683. a weasel or snake on the roof boded ill (suidas sub v. xenocrates' anguis per impluvium decidit de tegulis' ter. phormio iv. 4, 29. so does a mouse nibbling at your clothes. sup. i, 184. raven, crow or magpie on a sick house is unlucky, or of double meaning, i, 120. 158. 496 (see suppl. there were corpse-birds, birds of dole, whose appearing signified actual or impending death. i suppose the turtle-dove with her melancholy wail to have been such to the goths, by their calling her hrdivadubo (corpse-dove; neither rpvycov nor turtur conveys this collateral sense, the bird merely mourns her lost mate- tales ab

e lausitz wends call our wehklage boze sedlesko, god's little chair [saddle: it appears either as a ichite hen, or as a beautiful white child, whose piteous wailing and weeping announces impending misfortune. in bohemian too scdlisko is a seat and also the nightmare, perhaps because the demon mounts and rides (incubus. 1136 supeestition. when the gnjadrot (charadrius) turns his head away from the sick man (see suppl. in the same way other animals give notice of a death: when a priest is called in^ and his horse lowers his head, sup. m, 35; when a black ox or cow has been killed in the house, i, 887, which points right back to ancient sacrifices. also the mole burrowing in a human habitation 555. 601. 881, the cricket chirping 555. 600. 930^ the ivoodtvorm ticking 901, and mice nibbling at

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

isfied, disconsolate: they do not rightly know how to turn their glorious gifts to account, they always require to lean upon men. not only do they seek to renovate their race by intermarriage with mankind, they also need the counsel and assistance of men in their affairs. though acquainted in a higher degree than men with the hidden virtues of stones and herbs, they yet invoke human aid for their sick and their women in labour (pp. 457. 492, they borrow men s vessels for baking and brewing (p. 454 n, they even celebrate their weddings and hightides in the halls of men. hence too their doubting whether they can be partakers of salvation, and their unconcealed grief when a negative answer is given. 1 bruder rausch (friar rush) a veritable goblin, is without hesitation [described as being] de

he sagen p. 369 informs us, that in many parts of the mark the custom prevails of making a nothfeuer on certain occa sions, and particularly when there is disease among swine. before sunrise two stakes of dry wood are dug into the ground amid solemn silence, and hempen ropes that go round them are pulled back and forwards till the wood catches fire; the fire is fed with learves and twigs, and the sick animals are driven through. in some places the fire is produced by the friction of an old cartwheel. the following description, the latest of all, is communicated from hohenhameln, bailiw. baldenberg, hildesheim: in many villages of lower saxony, especially in the mountains, it is common, as a precaution against cattle plague, to get up the so-called wild fire, through which first the pigs, t

for him beside the tree, thorn. hiarn, p. 43 [in somersetshire they will not burn elder wood, for fear of ill luck. trans] 3 my faithless lover s. 4 i find this quoted from loccenius s antiq. sueog. 1,3; it is not in the ed. of 1647, it may be in a later. afzelius 2, 147 has the story with this addition, that at the second stroke blood flowed from the root, the hewer then went home, and soon iell sick. tbees. 653 bo-trad, in dan. boe-tra (p. 509. under the lime-tree in the hero-book dwarfs love to haunt, and heroes fall into enchanted sleep: the sweet breath of its blossoms causes stupefaction, d. heldenb. 1871, 3, 14-5. 135 (see suppl. but elves in particular have not only single trees but whole orchards and groves assigned them, which they take pleasure in cultivating, witness laurin s r

re ridden to exhaustion by the night-hag or leeton, they put a horse s head among the fodder in the crib, and this would curb the spirit s power over the beast. very likely the superstitious burying of a dead head in the stable (i, 815) means that of a horse, 1 conf. chap. xxxviii, nightmare. in holland they hang a horse s head over pigstyes (westendorp p. 518, in mecklenburg it is placed under a sick man s pillow (jahrb. 2, 128. we saw the horse s head thrown into the midsummer fire with a view to magical effects (p. 618. 2 praetorius s account is enough to shew that slavs agreed with germans in the matter o horse- worship. but older and weightier witnesses are not wanting. dietmar of merseburg (6, 17. p. 812) reports of the luitizers, i.e. wilzes( terram cum tremore infodiunt, quo sortib

nslator t. renders infernus by jiella (matt. 11, 23, gehenna 2 by kellafiur (5, 29. 30) or hellawizi(-torment 10, 28, and only filium gehennae by hella sun (23, 15, where the older version recently discovered is more exact: qualu sunu, son of torment. when the creed says that christ f nr8ar steig zi helliu (descendit ad inferna, it never meant the abode of souls in torment. in the heliand 72, 4 a sick man is said to be fiisid an helsid, near dying, equipped for his journey to hades, without any by-thought of pain or punishment. that as. poetry still remembered the original (personal) conception of hel, was proved on p. 314, but i will add one more passage from beow. 357: helle gemundon, meto$ ne cuison/ helaru venerabantur, deum verum ignorabant (pagani. so then, from the 4th cent, to the

ich represents a subterranean cavern, with thousands of lights burning in endless rows. these are the lives of men, some still blazing as long tapers, others burnt down to tiny candle-ends; but even a tall taper may topple or be tipt over. the preceding part relates, how death has stood gossip 3 to a poor man, and has endowed his godson with the gift of beholding him bodily when he approaches the sick, and of judging by his position whether the patient will recover or not. 3 the godson becomes a physician, and attains to wealth and honours: if death stands at the sick man s head, it is all over with him; if at his feet, he will escape. occasionally the doctor turns the patient round, and circumvents death; but in the end death has his revenge, he catches his godson napping, and knocks his

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

nciples are unnecessary, and sometimes defeat the purpose in mind, and may, in other cases, cause trouble, worry, or ill effects. but, there are cases where one will find it advisable, if not absolutely necessary, to explain to one outside of our order the working of some of nature's laws; for such an understanding may do all that is necessary to relieve a condition, or enable a troubled heart or sick body to find health, happiness, and peace profound. certainly, no member will find in this privilege a reason to take all the lectures or teachings of our order, or even part of them, and use them for a basis of another school or system, and either sell the instruction or publicly publish or teach it. the privilege which each member enjoys, in giving some principles or laws to those who need

HAMIL THE ROSICRUCIAN SEER

in no. 356 ofchamber'sedinburghjournal,which contains an account of some of the egyptian magicians' failures.190therosicrucianseerhowever with difficulty induced to look into these soap-bubbles. she seemed to shudder, and she was afraid that she might see something that would alarm nero in one of these she once saw a small coffin standing before a neighbouring house. atthat.timethere was no child sick;butshortly after the lady who lived there was confined; the child livedbuta few months, andmrsk. saw it carried from the house in a coffin.ifwe wished her to recall dreams which she had forgotten, it was only necessary to make her look at a soap-bubble, and her memory of them immediately returned. she often saw persons that were about to arrive at the house,ina glassofwater; but when she was

it, and, fearing that someone might interrupt me, i locked the door. before i began i had been obliged to have the glass bottle made to the exact size, and i wrote the name on a vellum band and sealed it on.thisi placed on the table, and very soon without anycall-iused nothing more than the name128therosicrucianseer'i cannot tell you he came out with provisions and stores and will return with the sick and wounded, the captain who brought her out isill''i am aware that 1 am here as an atmospheric spirit and the personification of my body. i know not whether the knowledge is the same but i believe here myself that i am telling you the truth. 1amaware that there is no law other than you mention by which you can discover its accuracybuti feel the same here as i should in the body, and i assure

HANDBOOK OF EGYPTIAN MYTHOLOGY

herself into a form of hathor, slaughters all the followers of seth with fire, and wades in their blood. this might seem to be a direct borrowing from the book of the heavenly cow, but it should probably be seen as an example of a repeating pattern of events. in the book of the heavenly cow, even though the rebels have been defeated, the world can never be the same again. ra announces that he is sick and weary, and he cannot bear to remain on earth. nun, the god of the primeval waters, orders shu and nut to help ra. nut is transformed into a cow, and ra rides away on her back. as the earth darkens, some of humanity beg ra to stay, and they shoot at his enemies. this, says the text, was how death came into being. from this point on, humanity has to fight and die to maintain the divine orde

as: his birth; being presented as a child to his father, ptah, and his divine stepmother, sekhmet; defeating the asiatics with the help of sekhmet; his death and mummification; and his appearance as a god. the greeks identified imhotep with their god of medicine, asclepius. the supposed tomb of imhotep in the desert near memphis and a nearby temple, the asklepion, became places of pilgrimage for sick people and childless couples. hippocrates, the founder of greek medicine, is said to have been inspired by books kept in the temple of imhotep at memphis. priests of imhotep were consulted about the meaning of dreams. imhotep was said to appear to dreamers as a shining human figure or as a scarab. in a story inscribed on a ptolemaic stela, it is not clear whether it is imhotep himself or a pr

HELENA BLAVATSKY NIGHTMARE TALES

g in his right hand a naked sword red to its hilt with smoking blood,and in his left, the colours rent from the hand of the warrior expiring at his feet, he had sent in a stentorianvoice praises to the throne of the almighty, thanksgiving for the victory just obtained. he starts in his sleep and awakes in horror. a great shudder shakes his frame like an aspen leaf, and sinkingback on his pillows, sick at the recollection, he hears a voice- the voice of the soul-ego- saying in him "fame and victory are vainglorious words. thanksgiving and prayers for lives destroyed- wicked liesand blasphemy "what have they brought thee or to thy fatherland, those bloody victories. whispers the soul in him "a nightmare talesviii16 population clad in iron armour" it replies "two score millions of men dead no

e me consolation in my present state. from that instant, an insane desire possessed me to challenge him to prove his assertions. i defied- i said tohim- any and every one of his alleged magicians to tell me the name of the person i was thinking of, andwhat he was doing at that moment. he quietly answered that my desire could be easily satisfied. there was ayamabooshi two doors from me, visiting a sick sinto. he would fetch him- if i only said the word. i said it and from the moment of its utterance my doom was sealed.how shall i find words to describe the scene that followed! twenty minutes after the desire had been soincautiously expressed, an old japanese, uncommonly tall and majestic for one of that race, pale, thin andemaciated, was standing before me. there, where i had expected to fi

e was pronounced by me aloud, regardless of the presence of my respected friendthe bonze, tamoora, and the yamabooshi. the latter was standing before me in the same position as when heplaced the mirror in my hands, and kept looking at me calmly, i should perhaps say looking through me, andin dignified silence. the bonze, whose kind countenance was beaming with sympathy, approached me as hewould a sick child, and gently laying his hand on mine, and with tears in his eyes, said "friend, you must notleave this city before you have been completely purified of your contact with the lower daij-dzins (spirits),who had to be used to guide your inexperienced soul to the places it craved to see. the entrance to your innerself must be closed against their dangerous intrusion. lose no time, therefore

a few more days we should be at hamburg. then would my doubts and fears be setat rest, and i should find, to my intense relief, that although clairvoyance, as regards the reading of humanthoughts on the spot, may have some truth in it, the discernment of such events at a distance, as i haddreamed of, was an impossibility for human faculties. notwithstanding all my reasoning, however, my heartwas sick with fear, and full of the blackest presentiments; i felt that my doom was closing. i suffered terribly,my nervous and mental prostration becoming intensified day by day. the night before we entered port i had a dream. i fancied i was dead. my body lay cold and stiff in its last sleep, whilst its dying consciousness, which stillregarded itself as "i" realizing the event, was preparing to meet

for her by herspiritual adviser, nor yet the humble supplications in german, addressed by herself to every saint she hadreason to believe was residing in paradise, worked the desired effect, she took to pilgrimages to distantshrines. during one of these journeys to a holy chapel situated high up in the mountains, she caught cold,amidst the glaciers of the tyrol, and redescended only to take to a sick bed, from which she arose no more.frau stenio's vow had led her, in one sense, to the desired result. the poor woman was now given anopportunity of seeking out in propria persona the saints she had believed in so well, and of pleading face toface for the recreant son, who refused adherence to them and to the church, scoffed at monk andconfessional, and held the organ in such horror. franz sin

y poor, poor boy "ha, ha, ha, ha" the patient broke into a loud and discordant laugh "aye, poor old man, sayest thou .so, so, thou art of poor stuff, anyhow, and wouldst look well only when stretched upon a fine cremonaviolin" klaus shuddered, but said nothing. he only bent over the poor maniac, and with a kiss upon his brow, acaress as tender and as gentle as that of a doting mother, he left the sick-room for a few instants to seek reliefin his own garret. when he returned, the ravings were following another channel. franz was singing, trying toimitate the sounds of a violin. toward the evening of that day, the delirium of the sick man became perfectly ghastly. he saw spirits of fireclutching at his violin. their skeleton hands, from each finger of which grew a flaming claw, beckoned to o

HELENA BLAVATSKY THE KEY TO THEOSOPHY

onal benefit thereby, not even to himself. with the exception of a few healers-of that class which the royal college of physicians or surgeons would call quacks-none have helped with their science humanity, nor even a number of men of the same community. where are the chaldeans of old, those who wrought marvelous cures "not by charms but by simples? where is an apollonius of tyana, who healed the sick and raised the dead under any climate and circumstances? we know some specialists of the former class in europe, but none of the latter-except in asia, where the secret of the yogi "to live in death" is still preserved. q. is the production of such healing adepts the aim of theosophy? a. its aims are several; but the most important of all are those which are likely to lead to the relief of hu

ythagorean school he remained a vegetarian the whole of his long life, ate only fruit and herbs, drank no wine, wore vestments made only of plant fibers, walked barefooted and let his hair grow to the full length, as all the initiates have done before and after him. he was initiated by the priests of the temple of aesculapius (asclepios) at aegae, and learnt many of the "miracles" for healing the sick wrought by the god of medicine. having prepared himself for a higher initiation by a silence of five years, and by travel-visiting antioch, ephesus, and pamphylia and other parts-he repaired via babylon to india, alone, all his disciples having abandoned him as they feared to go to the "land of enchantments" a casual disciple, damis, whom he met on his way, accompanied him, however, on his tr

HP LOVECRAFT A DARK LORE

in a moment i had crossed to greet the figure who had tried to speak. dim though the light was, i perceived that this was indeed my host. i had studied the kodak picture repeatedly, and there could be no mistake about this firm, weather-beaten face with the cropped, grizzled beard. but as i looked again my recognition was mixed with sadness and anxiety; for certainly, his face was that of a very sick man. i felt that there must be something more than asthma behind that strained, rigid, immobile expression and unwinking glassy stare; and realised how terribly the strain of his frightful experiences must have told on him. was it not enough to break any human being- even a younger man than this intrepid delver into the forbidden? the strange and sudden relief, i feared, had come too late to

ht with me. i was glad to be out of that downstairs study with the queer odour and vague suggestions of vibration, yet could not of course escape a hideous sense of dread and peril and cosmic abnormality as i thought of the place i was in and the forces i was meeting. the wild, lonely region, the black, mysteriously forested slope towering so close behind the house; the footprint in the road, the sick, motionless whisperer in the dark, the hellish cylinders and machines, and above all the invitations to strange surgery and stranger voyagings- these things, all so new and in such sudden succession, rushed in on me with a cumulative force which sapped my will and almost undermined my physical strength. to discover that my guide noyes was the human celebrant in that monstrous bygone sabbat-ri

as, but found to my perplexity that the great easy-chair was empty of any human occupant asleep or awake. from the seat to the floor there trailed voluminously the familiar old dressing-gown, and near it on the floor lay the yellow scarf and the huge foot-bandages i had thought so odd. as i hesitated, striving to conjecture where akeley might be, and why he had so suddenly discarded his necessary sick-room garments, i observed that the queer odour and sense of vibration were no longer in the room. what had been their cause? curiously it occurred to me that i had noticed them only in akeley s vicinity. they had been strongest where he sat, and wholly absent except in the room with him or just outside the doors of that room. i paused, letting the flashlight wander about the dark study and ra

HP LOVECRAFT THE TREE

alos, and indeed noticed the pallor of his face; but there was about him a happy serenity which made his glance more magical than the glance of musides who was clearly distracted with anxiety and who pushed aside all the slaves in his eagerness to feed and wait upon his friend with his own hands. hidden behind heavy curtains stood the two unfinished figures of tyche, little touched of late by the sick man and his faithful attendant. as kalos grew inexplicably weaker and weaker despite the ministrations of puzzled physicians and of his assiduous friend, he desired to be carried often to the grove which he so loved. there he would ask to be left alone, as if wishing to speak with unseen things. musides ever granted his requests, though his eyes filled with visible tears at the thought that k

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ten of spades is involved. if it should fall in the first circle, you're melancholy; in the second, it's a financial setback; in the third, a poor neighbourhood; in the fourth, lonely beginnings; in the fifth, a love affair going on the rocks; in the seventh, it could indicate a divorce or a separation; in the eighth, your partner loses money; in the ninth, a trip being taken because of somebody sick at a distance. it's not a great card to have land anywhere, but if you are casting a spell, and you wish to cause somebody difficulty, you use this card in whatever area is concerned, and there will be unhappiness. it's not violent, but it's not a very happy situation. nine of spades means a responsible attitude needs developing. say you have it in your second circle; that would mean you have

or hold themselves accountable because you destroy yourself for them. selfish people, openly selfish ones, are more likeable. you know where you stand. they don't fool around. in facing the realities that make you what you are, which make your life what it is, you cannot blame an abusive husband or a misguided parent. you have contributed to these situations. you can remove yourself from them. no sick mother has ever prevented her daughter from marrying for forty-five years- unless the daughter wanted to avoid the perils of marriage. no mother has brought you up so badly that your life is ruined. no one mistake, or series of them, can have ruined your life. the mere fact that you are alive, that you can recognize the situation you are in and its need for improvement, makes you a part of wh

you do not love her, so what you want to do is over power her to feed your ego, which is on very shaky ground. the first thing you should do if you want to use witchcraft is to start casting spells on yourself so that you will not need a situation where you must overpower someone. she will come to you because you are so absolutely devastating that it's the only course she can take. if you remain sick and inferior, casting spells won't bring any luck. the first spell you have to cast is the one to strengthen yourself. the spells are of equal intensity. it's you who should become stronger. you can make up your own spells if you are experienced and powerful through witchcraft. they don't have to have a set pattern, but you have to have a constant pattern once you establish it. figure out a s

writer. my lifetime of attempts have come to naught. to finally face the reality that my lifetime has been in vain, and i am not one to kid myself, is hard. no male entered my life as the astrologer said. my health has been poor. in fact, the whole year that i had looked forward to so much has been terrible. there has been no bursting with creativity, no financial gain, no legacy. i'm baffled and sick at heart at the way everything happened to me just the opposite of what the astrologer forecast. to not have even one of the good things happen and each day to see something else go wrong- i don't get it. i just don't understand. i am in tears. andrea g. you have the same birth date and astrological conditions as hundreds of persons who have been very successful. you obviously went to some as

spent delightful hours enjoying scenery, has been disrupted. my question is, will this companionship ever be restored? esther f. how the hell should i know? and why should it? thirty-three years difference between you? i would be embarrassed to have a man that much younger, because i'd know that it wasn't my great sex appeal or charm that brought him to me. i'd figure it was a wet diaper! it's a sick combination. why would you want to renew it? he smartened up; after eight years, you should. some astrologer or fortune teller will tell you that you and this "chap" are fated lovers who met in a previous existence and will meet again and be happy in the next. baloney! try true love tea and a senior citizen's club. dear louise: i have met a girl, a pisces, who has a strange influence on me. i

meeting is delayed to february. my neighbour says no good person would ever sue her, no matter what, but she won't even pay the doctor bills. she thinks i'm the most evil person on earth. she swears she'll keep cancelling out until i forget about the suit. what do you think of my chances of settling my suit? i'm in pain for the rest of my life. am i evil to sue? irmgarde c. we've got a couple of sick neighbours here. the lady next door with the german shepherd is understandably not wanting to be sued and is trying to browbeat the passive neighbour into thinking she's evil. well, witches are supposed to be evil, too, if you listen to just anybody. but if you have physical damage done to your body, and if you are wanting to know from a witch whether or not you should sue the people who caus

asted heart? 3. who was gauffridi? charlotte gadiere? 4. what does this mean: the last act of the witches sabbeth? and talkmongers. 5. what is this? and last but not least: what does this mean to you: grand bois, carrafour, cematiere, damballah. these are just a few things every good witch should know. of course they would know the [witches spell of hatred] most people think witches are stupid or sick but they are neither. they must know a great deal about spices and herbs so they can cure. which is of course what started witchcraft. i guess you must know quite a few cures like: what good is mandrake? or passion flower? i hope that you will not be displeased with my questions. sincerely alice in venice p.s. i do agree with what you say in the papers about phonies and such. peace! dear alic

ast: if it's o.k. with you i would just as soon not incriminate myself concerning the grand bois, carrafour, cematiere, and the damb-allah. are you sure you won't settle for the griffith observatory, pershing square, forest lawn and the los angeles city hall? i guess by your description i am not a very 'good' witch! but, if what you say is true about most people thinking all witches are stupid or sick. then i guess you would probably qualify for the role quite easily. oh. gee. i almost forgot! mandrake: i guess he is good for something. but i certainly wouldn't want my kid sister to marry him. and as for passion flower: they kill whatever is growing nearby. but are excellent for attracting fly's and things. hope i have helped you set things straight. sincerely, louise huebner p.s. peace! 8

ortly after the family returned home from travelling through europe. a series of hardships beset us: sickness, storms, and the like. each of the children came down, one after another, with one childhood disease after another, and i got all of them in turn. finally i came down with mononucleosis and was forced to stay in bed for a long period of time, which was difficult for me because i am rarely sick and am always active. my husband discovered the ghost. he was the first. he used to start out the day very early to get ready for work. while he was shaving, he was accustomed to hearing the children going by on their way to the front room to watch the early morning cartoons on television. one morning, a little bit too early, he heard something shuffling from the children's bedroom down the c

INITIATION INTO HERMETICS

fect of this occult anatomy is extremely important for every adept who wants to know his body, to influence and to control it. i shall therefore describe this occult anatomy of the human body with respect to the electrical and magnetical fluid, that is to say, in the positive and in the negative sphere of action. these arguments will turn to magnetopath s great advantage because he will treat the sick part of the body wither with the electrical or the magnetical fluid, according to the center of the disease. but this knowledge will bring great profit to everybody else too. the head: the forepart is electric, the back of the head is magnetic and so is the right side; the left side is electric and so is the middle. the eyes: the forepart is neutral and so is the background. the right side is

practice of clairvoyance with magic mirrors a. seeing through time& space b. distant effect through magic mirrors c. different tasks of projection through the magic mirror step ix magic psychic training 1. deliberate separation of the astral body from the material body 2. impregnation of the astral body with the four divine fundamental qualities step ix magic physical training 1. treatment of the sick with the electromagnetic fluid 2. magical loading of talismans, amulets& gems 3. wish realization through electromagnetic balls in akasa( volting) step x magic mental training 1. elevation of the spirit to higher levels step x magic psychic training 1. conscious communication with the personal god 2. communication with deities &c step x magic physical training 1. several methods for acquiring

for miles. you must actually feel the pressure and penetration of your rays. practice makes perfect! begin by inhaling seven times and increasing by one inspiration each day. each single exercise should be limited to twenty minutes at the most. these exercises have to be practiced mainly in such tasks and experiments as require a great and intense expenditure of vital force, say the treatment of sick people, telepathy, magnetizing of objects, and so on. if the vital power is no longer wanted in this accumulated form, the body must be brought back to its original tension, because it is not advisable to walk about in everyday life in an over-dimensioned tension. it would overstrain the nerves and cause nervous irritation, exhaustion and other bad side effects. the experiment is broken of by

p the faculties still slumbering in him. in the material world, he will persuade himself that he feels healthier, fitter and sort of rejuvenated. his vital force will far surpass that of his fellow men and he will achieve a great deal in everyday life by means of his emissive power. for example, he will be able to free any room he is living in from unfavorable influences. he will be able to treat sick persons successfully, even at remote distances, because he can emit his rays for miles. besides, his emissive force allows him to charge objects with his desire. the scholar then will find out for himself when and where he can best utilize his magical faculties. but he should never forget that magic powers can be used for the good as well as for egoistic purposes. remember the quotation: thou

inue acting for thousands of years. if a talisman or an object destined and individually loaded for a definite person falls into the hands of someone else, he will not experience the least influence. but if this object returns to the true owner, this influence will go on acting. now let me describe another field where vital force is active, namely that of healing magnetism. if a magician treats a sick person, no matter whether personally by magnetic strokes or by putting on hands, or at a distance, i.e, by imagination and willpower, he must the law of time exactly if he wants to be successful. the routine manner of magnetizing is as follows: the magnetizer, with the aid of imagination, makes his vital force flow out of his body, mostly from his hands, into the sick person. this method supp

rvention, or infectious diseases. but in such cases he will be able to accelerate the healing process and contribute to soothing the pains, besides the medical treatment. he can manage doing so even at a distance. it would be very serviceable if physicians specialized in this field and, besides the allopathic art, learned to employ the magic practice. therefore the magician should only treat such sick persons as are recommended for this kind of treatment directly by a physician, or work together with a physician to avoid being regarded as a quack or a charlatan. he should follow his calling from pure love of his neighbors and not for the purpose of earning money or as a means of enriching himself. do not climb upwards on the credulities of mankind. hold on to the ideal of goodness, and ble

t directly by a physician, or work together with a physician to avoid being regarded as a quack or a charlatan. he should follow his calling from pure love of his neighbors and not for the purpose of earning money or as a means of enriching himself. do not climb upwards on the credulities of mankind. hold on to the ideal of goodness, and blessing will not fail. ideally colored magicians will help sick persons without them knowing anything. this kind of help is the most blissful. let me add some of the most conventional methods a magician can make use of without endangering his health and nervous system. before approaching a sick person s bed, do at least seven breaths through the lungs and pores; accumulate an enormous amount of vital force, drawing it from the universe into you body, and

aight at the patient, but he need not do it directly. here it is exclusively the imagination that is working. but during the whole act of power transference, the magician may also sit with the patient without contacting him personally. imagine that the radiant energy surrounding you will stream forth into the patient s body and be pressed into it, penetrating and illuminating all the pores of the sick person. let your will power order the compressed radiant energy to bring about the recovery of the patient. all the time you have to be absolutely convinced that the patient is feeling better from one hour to the next, that he does look better every day, and you must also order the radiant energy not to escape from the body before the patient has fully recovered. loading the body of a patient

t that the vital power accumulated in the body renews itself automatically, similar to communicating pipes, instantly replacing the radiated power. therefore it is obvious that a magician is able to treat hundreds of patients without ruining his mental strength or his nerves. a different method has to be used if the magician is pressing the vital power directly into the patient s body or into the sick part of the body, only by way of the pores together wit the imagination of renewing itself constantly from the universe, till the moment of complete recovery is reached. here the imagined desire of complete recovery is limited to tie and space as well. but this method is only practiced with patients whose nervous system is not yet wholly exhausted, and can consequently bear a certain pressure

h has been impregnated with the desire of recovery. the patient on whom this power has been concentrated will be firmly convinced that he is inhaling your radiant energy with every breath, and will get well. he must imagine intensely that he will go on feeling better and better, even when the magician will no longer be near him. presuming the patient to be unable to concentrate or, in the case of sick children, you imagine yourself that with every inhalation the patient accepts your own radiation of vital power, conveys it to the blood, and will bring about a complete recovery. here also you will have to concentrate on the wish that the force inhaled by the patient should keep on working positively in him. this has been an example of vital force transference from the magician s to another

IRISH WITCHCRAFT AND DEMONOLOGY

oubled her; and she said p. 121 gammer newton. and the deponent saith, why, she was not there. yes, said she, i saw her by my bedside. the deponent then asked her the original of all, which she related from the time of her begging the beef, and after kissing, and so to that time. that then they caused the maid to be got up, and sent for florence newton, but she refused to come, pretending she was sick, though it indeed appeared she was well. then the mayor of youghall came in, and spoke with the maid, and then sent again and caused florence newton to be brought in, and immediately the maid fell into her fit far more violent, and three times as long as at any other time, and all the time the witch was in the chamber the maid cried out continually of her being hurt here and there, but never

ome witches in the parish. after her death, a considerable time, some spirit or spirits troubled the house by casting stones down at the chimney, appearing to the servants, and especially having got one of them, a young man, to keep appointed times and places, wherein it appeared in divers shapes, and spake audibly to him. the people of the parish watched the house while mr. shaw at this time lay sick in his bed, and indeed he did not wholly recover, but within a while died, it was thought not without the art of sorcery" classon porter in his pamphlet gives p. 159 an interesting account of the affair, especially of the trend of events between the deaths of the husband and wife respectively; according to this source the servant-boy was an accomplice of the evil one, not a foolish victim. mr

r out of the door, and that she was as often thrown into fits as they had brought her to the said threshold; that to pursue the experiment further they had the said threshold taken up, upon which they were immediately struck with so strong a smell of brimstone that they were scarce able to bear it; that the stench spread through the whole house, and afflicted several to that degree that they fell sick in their stomachs, and were much disordered" the above were the principal facts sworn p. 218 to in the court, to which most of the witnesses gave their joint testimony "there was a great quantity of things produced in court, and sworn to be what she vomited out of her throat. i had them all in my hand, and found there was a great quantity of feathers, cotton, yarn, pins, and two large waistco

which had the desired effect. the house had a sulphureous smell, and on the fire was a large pot in which were milk, needles, pins, and crooked nails. at the inquest held at carnmoney on the 19th of august, the jurors stated that the three victims had come by their deaths from suffocation, owing to mary butters having made use of some noxious ingredients, after the manner of a charm, to recover a sick cow. she was brought up at the assizes, but was discharged by proclamation. her version of the story was, that a black man had appeared in the house armed with a huge club, with which he killed the three persons and stunned herself. lamentable though the whole affair was, as well for the gross superstition displayed by the participants as for its tragical ending, yet it seems to have aroused

bed by their powerlessness. from the aran islands a story comes of the power of an old woman to transfer disease from the afflicted individual to another, with the result that the first recovered, while the newly-stricken person died; the passage reads more like the doings of savages in polynesia or central africa than of christians in ireland. in 1892 a man stated that a friend of his p. 246 was sick of an incurable disease, and having been given over by the doctor, sought, after a struggle with his conscience, the services of a cailleach who had the power to transfer mortal sickness from the patient to some healthy object who would sicken and die as an unconscious substitute. when fully empowered by her patient, whose honest intention to profit by the unholy remedy was indispensable to i

ious substitute. when fully empowered by her patient, whose honest intention to profit by the unholy remedy was indispensable to its successful working, the cailleach would go out into some field close by a public road, and setting herself on her knees she would pluck an herb from the ground, looking out on the road as she did so. the first passer-by her baleful glance lighted upon would take the sick man's disease and die of it in twenty-four hours, the patient mending as the victim sickened and died. 1 a most extraordinary account of the black art, as instanced in the custom known as "burying the sheaf" comes from co. louth. the narrator states that details are difficult to obtain, at which we are not surprised, but from what p. 247 he has published the custom appears to be not only exce

ISIS UNVEILED

st, and finally ebbed into religious mysticism; when the echoes aroused by the first raps of rochester, crossing the oceans, spread until they were re-percussed from nearly every comer of the world then, and only then, the latin church was fully awakened to a sense of danger. wonder after wonder was reported to have occurred in the spiritualist-circles and the lecture-rooms of the mesmerists; the sick were healed, the blind made to see, the lame to walk, the deaf to hear. j. r. newton in america, and du potet in france, were healing the multitude without the slightest claim to divine intervention. the great discovery of mesmer, which reveals to the earnest inquirer the mechanism of nature, mastered as if by magical power organic and inorganic bodies. but this was not the worst. a more dire

her service an apostate jacobin priest. weh versed in the 'blade art' so fully patronized by the medici family, he had won the gratitude and protection of his pious mistress through his unparalleled skill in killing people at a distance by torturing with various incantations their wax timvlacra. the process has been described over and over again, and we scarcely need repeat it. charles was lying sick of an incurable disease. the queen-mother, who had everything to lose in case of his death, resorted to necromancy 114. la dtutonomaait, ou iraiu de* areiert: fatif, 1580 (often reprinted. 115. thffvu tt ritiul d ta kauu lagu, bit, di. sr. digitizecoy google 66 isis unveiled and consulted tlie oracle of the 'bleeding bead' this infemal opera- tion required the decapitation of a child who must

a kauu lagu, bit, di. sr. digitizecoy google 66 isis unveiled and consulted tlie oracle of the 'bleeding bead' this infemal opera- tion required the decapitation of a child who must be possessed of great beauty and purity. he had been prepared in secret for his 6rst commu- nion by the chaplain of the palace, who was apprised of the plot, and at midnight of the appointed day, in the chamber of the sick man and in presence only of catherine and a few of her confederates, the 'devil's mass' was celebrated. let us give the rest of the story as we find it in one of levi's works "at this mass, celebrated before the image of the demon having under his feet a reversed cross, the sorcerer consecrated two wafers, one black and one white. the white was given to the child, whom they brought clothed as

quite the reverse. besides being endowed with a aoul of which every animal, and even plant, is more or less possessed man has his immortal rational soul, or nou, which ought to make him at least equal in magnanimity to the elephant, who treads so carefully, lest he should crush weaker creatures than himself. it is this feeling which prompts brahmanist and buddhist alike to construct hospitals for sick animals and even insects, and to prepare refuges wherein they may finish their days. it is this same feeling, again, which causes the jaina sectarian to sacrifice one-half of his life-time in brushing away from his path the helpless, crawling insects, rather than recklessly deprive the smallest of life; and it is again from this sense of highest benevolence and charity toward the weaker, howe

JASMUHEEN THE FOOD OF GODS

bio-systems of energy we are encoded with the same software programs that drive the cosmic computer called god. as we are creative gods with free will neither the intelligent quantum and virtual fields nor the cosmic computer as the creator of all, cares what we create. god, as ever tolerant and benevolent loving creating parent, just says, you have all the tools, all the wisdom, so when you are sick of creating war, poverty and violence then create something else. in this cosmic computer s eyes all is valid as all we create teaches us and expands us, and imprints us with valid experiences. as the master computer controller of our bio-system, our dow is eternal and from this view we all have the time in the world to create and problems only arise from ignorance and fear because we see our

tens those who worship the god of money, that even if you do all of the above you may still be portrayed in a negative light. lifestyles that act as preventative medicine programs will deprive the medical profession of their livelihood, just as much as being free from the need to take nourishment from physical food will upset the billion dollar food industry, the medical industry (as we never get sick, the pharmaceutical industry, and anyone who has not experienced the benefits of divine power and its ability to heal (reiki, pranic healing etc) or to guide (clairvoyance, clairaudience, or most controversial to nourish and love us. 13) consequently, some times, at best, all you can expect when dealing with main stream media is to plant a few seeds in fertile minds, hence the more credibilit

JESSUP MK THE CASE FOR THE UFO

iled in the world presses, amazing background facts came to light. rumor stated that the current tragedy was only a continuation of the misfortunes that dogged the brig since she was first launched in nova scotia. who ever had touched her had suffered disappointments, financial losses, or worse. as the amazon, in 1861, the 206-ton brig made her maiden voyage under captain robert mclellan. he took sick while plying the bay of fundy. ashore, days later, he died. john n. parker, the next skipper, was only mildly successful with his trips. the owners replaced him with william thompson. promptly, the brig cracked up on cape breton island. this broke her owners. salvors seized the vessel. john howard beatty bought and lost her quickly, for as the sackville, new brunswick, tribune reported, the a

cartwright, according to the new york world, january 24, 1886 "sent her to montevideo with a cargo of lumber. she arrived there minus her deck load, and minus spars and sails. there the captain got a charter to carry horses. the few delivered alive were too ill to be worth anything. edgar m. tuthill (her skipper) obtained a charter to bring freight from calcutta. on the passage home he was taken sick and died in st. helena, three weeks later. we next sent her to africa. she lost $1,000.00" but the end was near. the marie celeste's last proprietor, wesley a. grove, signed captain gillman e. parker and loaded her with assorted cargo for port-au prince, haiti. the various shippers; first took out insurance for $25,000 and on january 3, 1885, the drunken parker staggered up to the helmsman, p

K AMBER THE BASICS OF MAGICK

o his own true will, so that healing or helping someone without permission is affecting his will. this means it is important to tell the person what you are planning to do and to ask his permission. the theory of psychic healing is that sickness is characterized (although not necessarily caused) by a deficiency and imbalance of vital energy. psychic healing transfers energy from the healer to the sick to repair and rebalance his energies. if an inept healer overdoes the process, or if he doesn't take the precaution to 'disconnect' himself afterwards, he may find himself becoming sick due to energy drain and a linkage to his subject. similarly, the healer should always be in a good state of health or he could unintentionally transfer his illness to the subject. the basic methods of psychic

KETAB E SIYAH

sed, is well-grounded and correct. the passing years have overseen heaven's slow decline, sinking into the mire of decadence. its people have grown soft, like grubs, no more striving for what is good and fostering noble struggle to overcome those forces that would destroy it, not perceiving them, cankers all, growing within its heart, gnawing at the great strength that once it nurtured. heaven is sick and unfit to reign as king of all the kingdoms. ever has it been the way of empires, not learning lessons from past error, to grow complacent and grow languid, unmindful of disasters banking up against them, and thus fall to ruin and dust, beneath the armoured march of the hosts of those who would usurp their might. once i was a champion of heaven, my bloodied sword felling many foes beneath

sed, is well-grounded and correct. the passing years have overseen heaven's slow decline, sinking into the mire of decadence. its people have grown soft, like grubs, no more striving for what is good and fostering noble struggle to overcome those forces that would destroy it, not perceiving them, cankers all, growing within its heart, gnawing at the great strength that once it nurtured. heaven is sick and unfit to reign as king of all the kingdoms. ever has it been the way of empires, not learning lessons from past error, 115 to grow complacent and grow languid, unmindful of disasters banking up against them, and thus fall to ruin and dust, beneath the armoured march of the hosts of those who would usurp their might. once i was a champion of heaven, my bloodied sword felling many foes bene

nature, against my breast i put the dagger's point, where ribs meet belly. without cry or gasp, i drove in the steely point dyeing red, once more, magog's claw with angel-blood, yet pain afflicted every limb with weakness and my body trembled with the wound. once more i mastered the limb that bore the dreadful blade, making further incision and widening the hurt already wreaked upon my flesh. now sick of such self-brutality the hand that bore the dagger, made weak by agony, released its hold and let the dagger fall. now blood, like a river flowed down, down my belly and down my thighs until it stained the garden's soil, flowing even thence down the river's bank and joined the greater flood down to the sea. then it seemed that weakness would defeat the spell i sought to speak. a moment did

you will, destroy or destroy not methuselah, but i would counsel you to stay your hasty hand. not forever is the life of man and he must fade and die as we ourselves fade not and die not and such injustices may be borne a while for they too shall fade, burnt away by the increasing light of the nephilim. go then, you have heard my answer. if you must slay methuselah do so with haste: i myself grow sick with his excesses" bowing once more to the prince of chadel, 213 abaddon retired from my chamber, descending the spire's shaft on black wings, and went once more from the lower portal. with terrible purpose he strode the broad streets of the shedim's city and to the gates, thence through the ever-shadowed caverns up by unrecorded passages to the surface world, slaughter in his heart and mind

wed vision would obscure for long ages the sight of all men and they would reach not. this darkness did jesu go forth from the desert to teach to the nephilim even as the elohim had taught to him. some were there that heard him and heeded that which he spoke and took it to themselves as truth. others yet he persuaded by the agency of the sorceries that he had learned. to health did he restore the sick, to wholeness he restored the cripple. any that would know the secret charms might accomplish such things as these and deeds greater yet or more subtle. indeed to the eastern disciples of the ancient zarathustra or to the druids of the west such acts were simple things that jesu performed as great. yet by these fraudulent persuasions did he win to himself many for at that time many sought som

LAITMAN M BASIC CONCEPTS IN KABBALAH

ly, we will discover that we act compulsively and that we have no free will at all. such a statement requires explaining: externally, a human being is guided by two reins: pleasure or pain (also defined as happiness or suffering. animals have no free choice. humankind s advantage over animals is that people consciously prefer to endure pain if they believe that pleasure awaits at its end. thus, a sick person agrees to a painful operation, trusting that this will improve his or her health. however, this choice is merely a pragmatic calculation in which one compares future pleasure to present pain. in other words, this calculation is a simple mathematical operation in which the amount of suffering is subtracted from the future pleasure, and the difference dictates the choice. if the achieved

stance is spiritual, above and beyond all human psychological perception. pleasure can be felt only if desire and aspiration are available. a desire can exist only if the resultant pleasure is known. aspiration is possible only in the absence of pleasure at a given moment. a perb a s i c c o n c e p t s i n k a b b a l a h 98 son who was not released from prison does not enjoy freedom, and only a sick person can truly appreciate good health. we receive both desires and aspirations from the creator. the only created thing is the sensation of deficiency, which is absent in the creator. the more developed one is, the more keenly one will feel it. this deficiency is rather limited in simple people and children. a true human being wants the entire world. a wise one wants not only our world, but

LAITMAN M FROM CHAOS TO HARMONY

rom neighboring countries to correct this imbalance. wolves are another classic example. we are accustomed to treating wolves as ruthless and dangerous animals. however, when the wolves population diminished, their contribution to balancing the deer, wild boar, and rodent populations became evident. as it turned out, unlike people, who prefer to hunt the healthy animals, wolves hunt primarily the sick and the weak, and in so doing contribute to the health of the animals in the area. thus, the more scientific research progresses, the more it reveals that all parts of nature are interconnected chapter three: altruism is life s law 53 parts of a single, comprehensive system. indeed, when we project our own emotions on natural phenomena, we often feel that nature can be cruel. but in truth, th

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

huda ashlag said "in the spiritual, as in our physical world, if something occurs to us because of circumstances that were beyond our control, this fact itself will not save us. for example, if someone inadvertently falls off a cliff, the mere fact that he fell, even though he did not want to fall, will not save him from dying. the same is true in the spiritual world. when rabbi yehuda ashlag was sick, a doctor was called to come and see him. the doctor prescribed rest and peace, suggested that it was important to calm down the patient s nerves, and remarked that if he was to engage in learning, he should choose something uncomplicated like the psalms. when the doctor left, rabbi yehuda commented "it seems that the doctor thinks it possible to read the psalms superficially, without looking

LAITMAN M THE KABBALAH EXPERIENCE

on yourself impractical tasks, or those that are beyond your ability. if you can t perform them, it s a sign you still don t know their true meaning. in the first period of the development of the soul, below the barrier, man gets to know his egoistic attributes. he realizes that he is distanced from the creator and develops a desire to be with him, for his own pleasure, as it says: kfor i am love-sick (song of songs 2, 5. if that degree is completed, it leads to a passage through the barrier to the spiritual world. the passage through the barrier is the response to the immense egoistical desire to enjoy the creator that evolved in man. t h e b i r t h o f a w i l l q: you said on one occasion: the spiritual ascent is a long and rough road. you need to be born anew at every single degree, u

stined to be revealed even to the young. and by the above we find that at the time of the messiah, that whole generation will be at the highest degree until no watch will be needed, and the fountains of truth shall open to water the entire nation. but in masechet suta it says that at the time of the messiah, hutzpa (impudence) will soar and authors wisdom shall go astray and the righteous will be sick. thus it is explained that there is none so evil as this generation. so how do we reconcile between those two, for certainly they are both the words of the living god? hence, we must establish schools and compose books, to hurry the circulation of the wisdom in the nation. and that was not the case before, for fear lest unworthy disciples would mingle with the worthy, as we ve explained above

rom that of any other person. there are no such links between the body and the soul, where the soul influences the protein, corporeal substance of the body. the creator does not change the law of creation especially for kabbalists, and all the physical, natural laws apply also to kabbalists. the kabbalist cannot fly in the air like a sorcerer, or perform other unnatural operations, and he can get sick, like any other person. the world gets it wrong because it doesn t feel what a soul really is, and so it searches for spirituality in matter, or searches for connection with the matter. a kabbalist need not do anything external, because spirituality is in a different dimension. the link with spirituality happens through inner contact. nothing in our world is directly connected with the upper

LAITMAN M THE PATH OF KABBALAH

that is why it is not good to suppress a symptom of a disease, which might actually suppress the body s ability to defend itself. our egos are highly sophisticated. if we feel a desire that we cannot satisfy, the ego immediately suppresses it to prevent unnecessary anguish. but the minute the conditions ripen to attain that pleasure, the relevant desires awaken. that applies as well to an old or sick person. such people have no other desire but to go on living. our bodies suppress unattainable desires. the wisdom of kabbalah completely denies the theory of evolution. the creature evolved according to the four phases of direct light, when behina aleph became behina bet, which turned into behina gimel etc. but when malchut of ein sof was created, it absorbed all the desires of the upper ten

ilna gaon, even shlema 11,13. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 151 on the learning of the zohar there are no restrictions (the hafetz chaim. if my generation had listened to my voice, they would have started to study the book of zohar at the age of nine (rabbi isaac from kamarna, notzer hesed. when one as much as reads the words what is it like? it is like a sick person who drinks a therapeutic potion that helps, although one is not proficient in the wisdom of medicine (remez, part 3, page 2. in the future only with the help of the book of zohar will the children of israel go out from the exile (the book of zohar, parashat naso. c h a p t e r 3. 4 f u n da m e n t a l s it is written in the book of zohar that all of the worlds, both upper and lower, a

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

nd wine become the body and blood of jesus. this rite, based on the biblical account of the last supper, transforms ordinary, profane ingredients into divine artifacts. the occult nature of the mass was so evident that catholics themselves used it for magical purposes. for example, the gelasian sacramentary, which contains sixth-century documents, includes masses for such mundane goals as healing sick people and cattle, bringing rain, invoking good weather, protecting individuals about to take a trip, and even obtaining children. saying the mass over fishing boats, farming implements, and livestock to make them more fruitful was common in the medieval period and continues to this very day. the church teaching that masses are effective even when the priests performing them are not in a stat

her devils, became king of the underworld. as portrayed in the new testament, demons constitute the infernal equivalent of god s celestial host.while angels go about helping human beings and doing good, demons harass humanity and go about doing evil. christian scriptures relate many stories about exorcisms in which possessed individuals are freed from demons. according to the gospels, healing the sick and the deranged by exorcising demons constituted a major aspect of jesus ministry (e.g, matthew 15:22 and 15:28; luke 4:33 35. jesus also imparted the power to exorcise to the disciples (matthew 10:1. as related in one familiar gospel tale, demons can also possess animals: now there was there nigh unto the mountains a great herd of swine feeding. and all the devils besought him, saying, send

(baal. later compositions, such as the gospel of bartholomew, the gospel of nicodemus, and the teachings of silvanus, merely placed jesus in a role that had already been carved out in earlier narratives. from a broader perspective, the motif of a human being descending to the underworld for the purpose of rescuing someone s soul is widespread in world culture. in particular, in shamanic cultures sick people will sometimes be diagnosed as having lost their soul. the attending shaman will then perform a ritual in which he or she enters a trance state in order to seek out the lost soul, which has often wandered off to the realm of the dead (often an underworld. if the rite is successful, the wandering spirit will be persuaded to return, and the ill person will recover. this seems to be the c

on t understand me. you are not expected to. you are not capable. i am beyond your experience. i am beyond good and evil. i will be avenged. lucifer dwells in all of us. i don t believe in the hypocritical, moralistic dogma of this so-called civilized society. i need not look beyond this courtroom to see all the liars, the haters, the killers, the crooks, the paranoid cowards .you maggots make me sick! hypocrites one and all.we are all expendable for a cause. no one knows that better than those who kill for policy, clandestinely or openly, as do the governments of the world which kill in the name of god and country. legions of the night, breed! repeat not the errors of the night prowler and show no mercy (carlo 1996, 394 395) in sharp contrast to most other criminals labeled satanic, ramir

negatively, although satanists are not uniform on this point. some respondents expressed a degree of ambivalence, as reflected in the following remarks: if they see the churches they burn down as symbols of evil and oppression, and see their burning as a symbolic liberation of the human spirit, as well as a very real damage to the resources of their enemy, then so be it [but] nazism is part of a sick sado334 appendix iii: satanist survey masochistic fetish that confuses sexuality with games of power and domination. burning churches is a difficult topic. i don t know if they were serious satanists, but in my opinion it is very silly because it is just a building after all and it isn t worth being imprisoned for that. the rage they feel is legitimate, however you don t solve problems by att

LIBER ALEPH

or i have poured myself out unceasingly, in bodily passion, and in battles with men, and with wild beasts, and with mountains and deserts, and in poetry and other writings of the musick of mine imagination, and in books of our own mysteries, and in works magical, and so forth, so that in mine age i am become verily a slave to mine own genius and my law is that unless i sleep or create, my soul is sick, and fain to claim the reward and the recreation of my death. but (i hear thee say it) this is not the case of all, or even of many men; but their act of will is satisfied easily at its first guerdon. should not hen their wisdom be to resist themselves for a space, as water heaped up by a dam gathereth force, and hunger feedeth upon abstinence? also, there is that which i have written in a fo

LIBER CORDIS CINCTI SERPENTE

t fang pierce to the marrow of the little secret bone that i have kept against the day of vengeance of hoor-ra. let kheph-ra sound his sharded drone! let the jackals of day and night howl in the wilderness of time! let the towers of the universe totter, and the guardians hasten away! for my lord hath revealed himself as a mighty serpent, and my heart is the blood of his body. 27. i am like a love-sick courtesan of corinth. i have toyed with kings and captains, and made them my slaves. to-day i am the slave of the little asp of death; and who shall loosen our love? 28. weary, weary! saith the scribe, who shall lead me to the sight of the rapture of my master? 29. the body is weary and the soul is sore weary and sleep weighs down their eyelids; yet ever abides the sure consciousness of ecsta

LIBER CXCVII STORY OF SIR PALAMEDES

haunted by a shadow, the which he may not recognise. but at last, in a sunlit wood, this is discovered to be a certain hunchback, who doubteth whether there be at all any beast or any quest, or if the whole life of sir palamede be not a vain illusion. him, without seeing to conquer with words, he slayeth incontinent. xxxvii. in a cave by the sea, feeding on limpets androots, sir palamede abideth, sick unto death. himseemeth the beast questeth within his own bowels; he is the beast. standing up, that he may enjoy the reward, he findeth another answer to the riddle. yet abideth in the quest. xxxviii. sir palamede is confronted by a stranger knight, whose arms are his own, as also his features. this knight mocketh sir palamede for an impudent pretender, and impersonator of the chosen knight

alamede with fury fumes. so doth the head that jabbers fast against that woman fs tangled tale (god.s patience at the end must fail) out sweeps the sword.the blade hath passed through all her scraggy farthingale .this chatter lends to thought a zest (quod he .but i am all for act. sit here, until your talk hath cracked the addled egg in nature.s nest. with that he fled the dismal tract. he was so sick and ill at ease and hot against his fellow men, he thought to end his purpose then. nay! let him seek new lands and seas, sir palamede the saracen! 29 xiii sir palamede is come anon into a blue delicious bay. a mountain towers thereupon, wherein some fiend of ages gone is whelmed by god, yet from his breast spits up the flame, and ashes grey. hereby sir palamede his quest pursues withouten le

sir palamede is stricken numb as one who, gazing on the sun, sees blackness gather. blank and dumb, the good knight sees a thin breath come out of his proper mouth, and dart over the plain: he seeth it sure by some black magician art shape ever closer like an hart: while such a questing there resounds as god had loosed the very pit, or as a thirty couple hounds are in its belly as it bounds! full sick at heart, i ween, was then the loyal knight, the weak of wit, the butt of lewd and puny men, sir palamede the saracen. 31 xiv northward the good knight gallops fast, resolved to seek his foe at home, when rose that vision of the past, the royal battlements of rome, a ruined city, and a dome. there in the broken forum sat a red-robed robber in a hat .whither away, sir knight, so fey .priest, f

eastliness. they swarm, they grow, they multiply; the strong knight.s brain goes all a-swim, paced by that maddening minstrelsy, those dog-like demons hunting him. liber cxcvii 58 the last bar breaks; the steel will snaps; the black hordes riot in his brain; a thousand threatening thunder-claps smite him.insane.insane.insane! his muscles roar with senseless rage; the pale knight staggers, deathly sick; reels to the light that sorry sage, sir palamede the lunatick. 59 xxv a savage sea without a sail, grey gulphs and green a-glittering, rare snow that floats.a vestal veil upon the forehead of the spring. here in a plunging galleon sir palamede, a listless drone, drifts desperately on.and on. and on.with heart and eyes of stone. the deep-scarred brain of him is healed with wind and sea and st

saracen! 67 xxix ha! but the good knight, striding forth from set.s abominable shrine, pursues the quest with bitter wrath, so that his words flow out like wine. and lo! the soul that heareth them is straightway healed of suffering. his fame runs through the land of khem: they flock, the peasant and the king. there he works many a miracle: the blind see, and the cripples walk; lepers grow clean; sick folk grow well; the deaf men hear, the dumb men talk. he casts out devils with a word; circleth his wand, and dead men rise. no such a wonder hath been heard since christ our god.s sweet sacrifice .now, by the glad blood of our lord. quoth palamede .my heart is light. i am the chosen harpsichord whereon god playeth; the perfect knight, the saint of mary..there he stayed, for out of memnon fs

sest 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 flicker astray. all day is dark. there, there he mourns his wasted years, his purpose faint. a million whips, a million scorns make the knight flinch, a

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

e whole process, then, we perceive that there is no absolute value in the swing of the pendulum, though its shaft lengthen, its rate grow slower, and its sweep wider at every swing. what should interest us is the consideration of the point from which it hangs, motionless at the height of things! we are unfavourably placed to observe this, desperately clinging as we are to the bob of the pendulum, sick with our senseless swinging to and fro in the abyss! we must climb up the shaft to reach that point.but.wait one moment! how obscure and subtle has our simile become! can we attach any true meaning to the phrase? i doubt it, seeing what we have taken for the limits of the swing. true, it may be that the end of the swing is always 360 so that the!-point and the?-point coincide; but that is not

LIBER DCCCLX JOHN ST

n.signs, etc. sealing as for opening; but insert sacrament. 1.15. during a lunch of 12 oysters, cepes bordelaise, tarte aux cerises, cafe noir, dispatched without yoga or ceremonial, i wrote the ritual in verse, in the egyptian language. i don.t think very well. time must show: also experience. i.d recite tennyson if i thought it would give samadhi! now more mantra, though by the lord i.m getting sick of it. 1.40. it occurs to me, now that i am seeing my way in the operation a little more clearly, that one might consider the first day as osiris slain, the second as that of the mourning of isis l, the third as that of the triumph of apophis v, and to-day that of osiris risen x; these four days being perfect in themselves as a 5= 6 operation (or possibly with one or two more to recapitulate

o laboriously in these ten days? 12.15. at pantheon. dozen marennes, rognons brochette, lait chaud. john st. john is aching all over, cannot get comfortable anyhow; is hungry, and has no appetite; thirsty, and loathes the thought of drinking! liber dccclx 98 he must do something.something pretty drastic, or he will find himself in serious trouble of body and mind, the shadows of his soul, that is sick unto death. for .where are now their gods. where is the lord, the lord adonai? 12.35. the beast feels decidedly better; but whether he is more concentrated one may doubt. honestly, he is now so blind that he cannot tell! perhaps a .cafe, cognac, et cigare. may tune him up to the point of either going back to work, or across paris to the hammam. he will make the experiment, reading through his

LIBER LXVII THE SWORD OF SONG

ook for the truest thought of a great poet? in his greatest poem. what is shakespeare.s greatest play? king lear. in king lear, then, we may expect the final statement of the poet.s mind. the passage that first put me on the track of the amazing discovery for which the world has to thank me is to be found in act i. sc. ii. ll. 132-149 .this is the excellent foppery of the world, that, when we are sick in fortune,.often the surfeit of our own behaviour,.we make guilty 44 the sword of song of our disasters the sun, the moon, and the stars; as if we were villains by necessity, fools by heavenly compulsion, knaves, thieves, and treachers by spherical predominance, drunkards, liars, and adulterers by an enforced obedience of planetary influence; and all that we are evil in, by a divine thrustin

LIBER SAMEKH

lden dawn practicus ritual in the course of a long speech by the hierophant consisting of extracts and paraphrases from the oracles, on gno longer is visible unto thee c the earth abideth not h; it is not in the westcott edition. 32 crowley, tannhauser, act iv, scene ii. emphasis added in mtp. 33 g c we fll tear your soul apart h. the lead cenobite in hellraiser. 34 c until the angel finally gets sick of playing nice and knees him in the groin. vide genesis xxxii, 25. 35 yes, aleister. 36 the allusion is probably to ii corinthians xii, 12. endnotes 55 liber viii 37 a crowley ritual of this title (also known as ritual cxx) has been published as facsimile ms, and transcripts thereof posted on the internet, although the ritual in question does not contain a clear description of the temple, as

LIBER XLI THIEN TAO

admen has seized the reins of government. h gthe synagogue of satan! h gasped the outraged daimio. g.and you are everywhere hailed as the godfather of your country! h gdo not tell me that the british war has ended disastrously for us! h and he called for the elaborate apparatus of hari-kiri. gon the contrary, my lord, the ridiculous sa mon, who would never go to sea because he was afraid of being sick, although his genius for naval strategy had no equal in the seven abysses of water, after a month as stowaway on a fishing boat (by the orders of kwaw) assumed the rank of admiral of the fleet, and has inflicted a series of complete and crushing defeats upon the british admirals, who though they had been on the water all their lives, had incomprehensibly omitted to acquire any truly accurate

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

ded over the underworld, dies, and is buried in a mound. the story now turns to vengeance. a sorcerer advises othinus that he must seduce rinda, the daughter of the king of the rutenians. after three failed attempts, first disguised as a warrior, then as a smith, and then as a knight, othinus returns a fourth time, disguised as a woman, and becomes a serving maid to the princess. when rinda falls sick, othinus arranges for her to be tied down so that she can be given some medicine. he rapes her, and she bears bous, who kills hotherus. these stories are indeed quite different, but there are important similarities that go beyond hod killing baldr and having vengeance taken on him. dreams are important in both versions, as is a magic weapon. the goddess of the dead plays a role in each. the r

his time acting as a smith, also fails. on the third visit, othinus acts as a knight, but when he finally makes some progress toward his goal it is by touching the girl with a rune-carved stick, which drives her mad; here is the potential parallel with kormak fs stanza. othinus now assumes the guise of a woman to gain entry to the girl fs chamber, but he only succeeds in his goal when rinda falls sick. dr. othinus prescribes a potion so foul that the patient must be bound when she takes it. she is duly bound, and othinus rapes her. the result of the rape is bous. the use of seid, especially by men, was considered shameful, and othinus fs rape of rinda, not least because it involved cross-dressing, was hardly the deed of a man of honor. saxo reports that the gods were so disgusted by othinu

LOGOMACHY OF ZOS

g. truth may be induced by the obsessive, by faith, or by something..1..1. 65..1 5..1 &7 i assert that all lies are true when accurately reorientated to time and place, and may. 5 ]7 g. 5..1 5..1) h..1..1 5..1 8% the instant, already in yesterday, so never is. all reality, all life, all truths are of yesterday, and tomorrow is the beginning of another yesterday and 9' 5..1..1 9=h..1 5..1 <5. i am sick of all categories, nominalism and all bloody science. so enough of truth, and, like pontius pilate i wash my hands of it. too much truth in me already c for i am i: ergo, the truth of myself; my own sphinx, conflict, chaos, vortex. asymmetric to all rhythms, oblique to all paths. i am the prism between black and white: mine own unison in duality. look into your past to forecast your future. i

ect. their deputies step forth as giantesque ghosts and re-live in great artists with the promethean fire to regerminate afresh. as representative: michaelangelo, rabelais, voltaire, balzac, cervantes, shakespeare, swift, darwin etc. we who seek. whether we know or not what we seek or find, seem forced to face divergent paths; and ever inviting is the non-resistant blind alley to all sameness, to sick and weary life. other paths, rougher, lead who so willeth to new pleasures: verily they lead the life-force with ever-open eye to the awaiting disaster or to chaos. never bathos, self-pity. the brave care nothing. o ye gods, say ye nothing? my nightmare told me ye say all things. or my translation is faulty? efforts to surpass realism: this poor energy runs weed-like to absurdities, and pleth

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

s, a flat earth became an indisputable fact for medieval geographers even though it was a false discovery that is of course no longer accepted today. in a similar vein, but this time with tragic consequences, good common sense in some rural areas of south asia dictates that diarrhea in infants occurs when the baby gets rid of excess water in its body. this fact tells a parent not to rehydrate the sick child. one can easily imagine the results of such commonsense thinking. in summary, when people talk about facts, they should put these in a historical, technical, medical, and so on, context and be aware that today s facts may be tomorrow s fiction. for example, the medieval belief that men have one less rib than women (to account for the fact that eve was created from one of adam s ribs) wa

mple, let us also call the normal hemoglobin gene variant a and the abnormal (mutant) variant s. since these genes are not located on the x or the y chromosome, all humans possess two copies of this gene. thus, humans can carry the combinations a /a, a /s, and s /s, depending on which variant(s) they received from their parents. a /a individuals are of course normal, but s /s individuals are very sick and, without treatment, die at a young age. but what about a /s individuals? they, too, are normal, because the presence of a single a variant provides enough normal hemoglobin for its carrier to live a normal life. but then, how is it that this deleterious gene variant, s, was maintained in the human population rather than being quickly selected against given its lethal effect? the answer ag

andom mutations take place at a significant frequency and hence generate significant numbers of mutations in each generation. some of these mutations, through well-understood mechanisms, lead to the appearance of antibiotic-resistant mutants. things get nasty when a person becomes infected with a mixture of resistant mutants and their antibiotic-sensitive partners. when antibiotics are given to a sick patient, the sensitive pathogens are killed. but the resistant mutants, even if they are initially present in small numbers, thrive and multiply in the presence of the antibiotic, and as a result, the patient becomes sicker. this is a typical case of natural selection where the selective agent, an antibiotic, blocks the proliferation of one type of organism (the sensitive type) but leaves the

mans stopped living for hundreds of years and assumed more ordinary life spans, shortening generational times. additionally, since creationists reject evolution, they also reject the notion that modern humans are the result of a long evolutionary lineage that started millions of years ago. for them, prehuman fossils are ape skeletons. also, creationists claim that neanderthal fossils are those of sick, deformed human beings who died in the recent past and could not possibly be part of an evolutionary process that eventually led to modern humans. these types of beliefs baffle most educated people in the rest of the world. this is because there is overwhelming scientific evidence that modern humans appeared much earlier than what is claimed by one sole document, the bible, which was at first

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

that is represented in our tablet consists of amulets which, by analogy above described, would inspire them, under the described conditions, with the virtues of the supreme power and enable them to receive good and avert evil. they also believed they could in this magical manner effect cures of diseases; that genii could be induced to appear to them during sleep and cure or teach them to cure the sick. in this belief they consulted the gods about all sort of doubts and difficulties, while adorned with the simulacra of the mystic rite and intently contemplating the divine ideas; and while so enraptured they believed the god by some sign, nod or gesture communicated with them, whether asleep or awake, concerning the truth or falsity of the matter in point (see oedipus gyptiacus) the bembine

he trismegistus of switzerland" he traveled europe from end to end, and may have penetrated eastern lands while running down superstitions and ferreting out supposedly lost doctrines. from the gypsies he learned much concerning the uses of simples, and apparently from the arabians concerning the making of talismans and the influences of the heavenly bodies. paracelsus felt that the healing of the sick was of far greater importance than the maintaining of an orthodox medical standing, so he sacrificed what might otherwise have been a dignified medical career and at the cost of lifelong persecution bitterly attacked the therapeutic systems of his day. uppermost in his mind was the hypothesis that everything in the universe is good for something--which accounts for his cutting fungus from tom

ds of smoke; sometimes from the nostrils as flames. it is even averred that the spirits might depart in the form of birds and insects. the second method of healing was by vibration. the inharmonies of the bodies were neutralized by chanting spells and intoning the sacred names or by playing upon musical instruments and singing. sometimes articles of various colors were exposed to the sight of the sick, for the ancients recognized, at least in part, the principle of color therapeutics, now in the process of rediscovery. the third method was with the aid of talismans, charms, and amulets. the ancients believed that the planets controlled the functions of the human body and that by making charms out of different metals they could combat the malignant influences of the various stars. thus, a p

the astrological qabbalah instructed those who studied its lore in the power, magnitude, and actual substance of the sidereal bodies, and also revealed the mystical constitution of the planet itself. the fifth, or magical qabbalah, was studied by such as desired to gain control over the demons and subhuman intelligences of the invisible worlds. it was also highly valued as a method of healing the sick by talismans, amulets, charms, and invocations. the sepher yetzirah, according to adolph franck, differs from other sacred books in that it does not explain the world and the phenomena of which it is the stage by leaning on the idea of god or by setting itself up as the interpreter of the supreme will. this ancient work rather reveals god by estimating his manifold handiwork. in preparing the

isdom and understanding. p. 138 he should dictate. these four founded the "fraternity of the rose cross" they prepared its secret cipher language and, according to the fama, a great dictionary in which all forms of wisdom were classified to the glorification of god. they also began the work of transcribing the book m, but found the task too difficult because of the demands of the great numbers of sick who came to them for healing. having completed a newer and larger building, which they called the "house of the holy spirit" they decided to include four new members in the fraternity, thus increasing the number to eight, seven of whom were german. all were unmarried. working industriously together, they speedily completed the arduous labor of preparing the documents, instructions, and arcana

ountries of the earth, not only that their wisdom might be given to others who deserved it but also that they might check and correct any mistakes existing in their own system. before separating, the brethren prepared six rules, or by-laws, and each bound himself to obey them. the first rule was that they should take to themselves no other dignity or credit than that they were willing to heal the sick without charge. the second was that from that time on forever they should wear no special robe or garment, but should dress according to the custom of the country wherein they dwelt. the third stated that every year upon a certain day they should meet in the "house of the holy spirit" or, if unable to do so, should be represented by an epistle. the fourth decreed that each member should searc

elieved to have organized about 1400. the fact that historical corroboration of the important points of the fama has never been discovered is held against this theory. there is no proof that father c.r.c. ever approached the learned men of spain. the mysterious city of damcar cannot be found, and there is no record that anywhere in germany there existed a place where great numbers of the halt and sick came and were mysteriously healed. a. e. waite's the secret tradition in freemasonry contains a picture of father c.r.c. showing him with a long beard upon his breast, sitting before a table upon which burns a candle. one hand is supporting his head and the other is resting the tip of its index finger on the temple of a human skull. the picture, however (see plate at head of chapter, proves n

and esteem that the rewards of righteousness are to be earnestly striven for" in another place he adds "yet is their course of life better than that of other men and they entirely addict themselves to husbandry" the name essenes is supposed to be derived from an ancient syrian word meaning "physician" and these kindly folk are believed to have held as their purpose of existence the healing of the sick in mind, soul, and body. according to edouard schur, they had two principal communities, or centers, one in egypt on the banks of lake maoris, the other in palestine at engaddi, near the dead sea. some authorities trace the essenes back to the schools of samuel the prophet, but most agree on either an egyptian or oriental origin. their methods of prayer, meditation, and fasting were not unlik

e stream. this so impressed king solomon that he ordered the log to be overlaid with golden places and placed above the door of his temple. there it remained until his covetous grandson stole the gold, and buried the tree so that the crime would not be discovered. from the ground where the tree was buried there immediately bubbled forth a spring of water, which became known as bethesda. to it the sick from all syria came to be healed. the angel of the pool became the guardian of the tree, and it remained undisturbed for many years. eventually the log floated to the surface and was used as a bridge again, this time between calvary and jerusalem; and over it jesus passed to be crucified. there was no wood on calvary; so the tree was cut into two parts to serve as the cross upon which the son

calvary; so the tree was cut into two parts to serve as the cross upon which the son of man was crucified. the cross was set up at the very spot where the skull of adam had been buried. later, when the cross was discovered by the empress helena, the wood was found to be of four different varieties contained in one tree (representing the elements, and thereafter the cross continued to heal all the sick who were permitted to touch it. the prevalent idea that the reverence for the cross is limited to the christian world is disproved by even the most superficial investigation of its place in religious symbolism. the early christians used every means possible to conceal the pagan origin of their symbols, doctrines, and rituals. they either destroyed the sacred books of other peoples among whom

MASTERING WITCHCRAFT

witch insignia to be worn, such as pendant, ring, bracelet, necklace, or garter. 7. a ritual or rituals to be performed on any of the eight sabbats you care to celebrate, again involving considerable use of coven symbolism. what you do with the coven after you have established the preceding seven points is entirely up to you and the other members. some covens concentrate on attempting to heal the sick, others specialize in necromancy, but the general goal is one of knowledge and power. in further pursuit of the latter, a few groups try to bring their powers to bear on political matters, singling out individuals who stand high in public office on whom to cast their spells. then there exists those groups who devote their energies solely to invoking the witch entities as deities, worshipping

MICHAEL FORD WITCHMOON

roy it from the inside out. once choronzon has laid hold, it keeps its hold until death and beyond. 27 27 choronzon must be banished once it is passed through when great vampiric rites are conducted, such a demon should not be let linger, nor any communication be granted due to the lying and false nature of the essence. choronzon seizes upon every point of the self which is confused, in conflict, sick or twisted. it can take and build upon any form of hate, self-pity, depression and madness. this is why the sorcerer who takes this path must be well disciplined and of a sound mind. the significance of the rites of da'ath is that having entered the reverse side of the tree of life, and passed through the da'athian gates, a plethora of psychic and hidden knowledge becomes available. da ath is

ful spell. if one was seeking to battle another the colors of black and red would be implemented along with invocations of numerous daemonic servitors created and evoked especially for the purpose of destroying the enemy with a lightning swift strike. if one was seeking to attract a suitable partner/lover one may wish to burn the colors of blue (friendship, red and purple. if one sought to help a sick friend the color combination of yellow and white would be of interest, of course orange and blue would be an excellent idea as well. the candle should a large round one, allowing it to burn for several hours. many small taper candles will burn out within one hour so those are not advised. the intent of the wish should be heavily 76 76 visualized in sigil form once the candle is lit, as it slo

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

eeman went on to become a respected san francisco brain specialist. 1970 rarick bill hr17140 to repeal federal reserve act. buried in committee. 1970 fda commissioner dr. herbert ley blows the whistle on the fda and its corrupt relationshipwith the medical and pharmaceutical cartels. it is ignored by an intimidated government. ley is forcedout and replaced. 1970 the original howard hughes is very sick. wayne rector, his double, leaves for the bahamas. 1970 multinational companies begin the process of acquiring 1000 seed and plant breeding companies.in the 1980's they would spend $10 billion on company acquisitions. 1970 nixon announces united states will destroy all its biological weapons. 1970 carl a. larson publishes an article, ethnic weapons, in military review, november 1970. 1970 u.s

tsarion434atlantis, alien visitation, and genetic manipulation psychic v ampirism: stranger than fictionhealing fails to occur because it is much easier to injure anotherthan to heal oneself- v ernon howardhave your ever wondered:why you feel drained and exhausted, even after sleep?why it seems as if you are always at war with yourself?why, though you know better, you can't get better?why you are sick, depressed or in a bad mood?why you suffer and lose everything that is sacred to you?why you doubt your own strength, abilities, and future, or even your belief in love and divinity?why the evil flourish and the good perish?the phenomenon of the food-chain, is an accepted scientific fact. it cannot be denied how eachspecies on this planet is dependent, for its own survival, on the life essenc

MICHAEL W FORD THE VAMPIRE GATE

m in the mirror. send forth your astral shadow to them, imagine breaking into their astral body through the object and the mirror. 36 4. draw in 9 deep breaths from both your nostrils and mouth. exhale slowly, controlling your bodily movements. keep calm during ritual. 5. you may conduct this several times and different days. you may notice by this process the focus individual will grow tired and sick. use caution in ritual focused vampirism. responsibility is of course the most important. people should never be harmed by any vampyric process. 6. rituals are essential in establishing a link with the luciferian current. it does not matter if you believe in the subjective spirit world or if you view it as a psychological link or both. practice, practice and practice. record results! dream va

to. this is an excellent way of developing your astral body, the vessel in which you will go out in the dream. ban am i aharman recite 9 times. end of ritual. shadow of astwihad the cult of astovidad or astwihad is found in a paragraph describing it: astwihad is the evil flyer (vae-i saritar) who seizes the life; as it says that, when his hand strokes a man it is lethargy, when he casts it on the sick one it is fever, when he looks in his eyes he drives away the life, and they call it death the bundahishn astwihad or astovidad is the darkness bringer who is an excellent model for the vampyre magickian or yatus (sorcerer) who wishes to develop the shadow or terrifying aspect of his astral body. the vampyre magickian who is focused on either experiencing a sexual ritual with a partner or a c

MICHAEL WYNN THE SOUL TRAVELERS

riculture and construction, instituted sun worship, and then departed. the incan people of peru speak of the previously discussed virococha; this name, viracocha, was given to both their miracle-working savior, and the group that was with him. according to the inca, a day came after the flood when their people were approached by a teacher and healer they would come to call virococha. he cured the sick, healed the blind, taught man how to live in peace and love, and even gave more scientific instruction regarding agriculture and architecture. this character worked miracles like moving mountains and made streams of fresh water flow. he addressed the locals as his children, and spoke the local tongue better than the natives. virococha would part company with the inca by sailing away across th

ce than you could in the waking hours (as long as you don t fall back asleep. fourth, don t go to bed on a loaded stomach, or intoxicated--michael wynn's "the soul travelers" 28 class participation the middle pillar ritual lamer disclaimer: the following ritual (invocation) is designed to open (or energize) your chakras, however it will make you feel strange. if, after doing this ritual, you feel sick desist from further invocations. instructions: you will be visualizing 5 of your chakra points. you will imagine each as a soccerball-sized sphere becoming increasing bright and energized. the first chakra point is just above the head, the second in the throat, the third at the center of the chest (level with the heart, the fourth is located in pelvis, and the fifth at the soles of the feet

on life-force can be reduced to an invalid, and eventually die a fleshly death- although their spirit may persist. vampires, like humans, can and do eat food in order to replenish themselves; many vampires could survive taking only trace amounts of life-force from those around them. but to all vampires, the act of feeding is too pleasurable, regardless of its lack of need. some vampires are made sick by food, especially when they re low on life-force. vampires can live relatively normal day-lives, it s their night-life that s different. when sleeping, the astral bodies of the vampires detaches from their physical completely, which allows them to soar into the sky and travel the dreaming world. vampires often use this time to feed life-force from sleeping humans, and to come into astral co

MOODY RAYMOND A LIFE AFTER LIFE

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

ces, although no clinical death had occurred at the time of the experience, actual physiological stress or injury was taking place. the whole situation developed very suddenly. i had had a slight fever and had not felt well for about two weeks, but this night i rapidly became very ill and i felt much worse. i was lying in bed, and i remember trying to reach over to my wife and say that i was very sick, but i found it impossible to move. beyond that, i found myself in a completely black void, and my whole life kind of flashed in front of me. it started back when i was six or seven years old, and i remembered a good friend i had in grammar school. i went from grammar school to high school to college, then to dental school, and then right on into practicing dentistry. i knew i was dying, and

vere illness. i was extremely ill in the hospital, and as i lay there i kept seeing pictures coming at me, just as though they were on a television screen. the pictures were of people, and i could see a person, as though out in space at a distance, and it would start coming toward me, then it would go past and another one would appear. i was perfectly aware that i was in the hospital room and was sick, but i started to wonder what was going on. now, some of these people i knew personally-they were friends and relatives of mine-but the others i, didn't know. suddenly, i realized that all the ones i knew were people who had died. one might well ask how to classify this experience, since it has points of similarity to both near death and isolation experiences. it seems somewhat analogous to t

MORALS AND DOGMA

ght as the other to sit as judge in his own case; and god is the only magistrate that can rightfully decide between them. to that great judge, masonry refers the matter; and opening wide its portals, it invites to enter there and live in peace and harmony, the protestant, the catholic, the jew, the moslem; every man who will lead a truly virtuous and moral life, love his brethren, minister to the sick and distressed, and believe in the one _all-powerful, all-wise, everywhere-present_ god _architect, creator, and _preserver of all things, by whose universal law of harmony ever rolls on this universe, the great, vast, infinite circle of successive death and life--to whose ineffable name let all true masons pay profoundest homage! for whose thousand blessings poured upon us, let us feel the s

so with man. to be employed, to have a chance to work at anything like fair wages, becomes the great engrossing object of a man's life. the capitalist can live without employing the laborer, and discharges him whenever that labor ceases to be profitable. at the moment when the weather is most inclement, provisions dearest, and rents highest, he turns him off to starve. if the day-laborer is taken sick, his wages stop. when old, he has no pension to retire upon. his children cannot be sent to school; for before their bones are hardened they must get to work lest they starve. the man, strong and able-bodied, works for a shilling or two a day, and the woman shivering over her little pan of coals, when the mercury drops far below zero, after her hungry children have wailed themselves to sleep

the call of reason and conscience. the soul is capable of remorse. when the great dispensations of life press down upon us, we weep, and suffer and sorrow. and sorrow and agony desire other companionships than worldliness and irreligion. we are not willing to bear those burdens of the heart, fear, anxiety, disappointment, and trouble, without any object or use. we are not willing to suffer, to be sick and afflicted, to have our days and months lost to comfort and joy, and overshadowed with calamity and grief, without advantage or compensation; to barter away the dearest treasures, the very sufferings, of the heart; to sell the life-blood from failing frame and fading cheek, our tears of bitterness and groans of anguish, for nothing. human nature, frail, feeling, sensitive, and sorrowing, c

that renews at intervals its mysterious marches. women well-born and delicately nurtured nursed the wounded soldiers in hospitals, before it became fashionable to do so; and even poor lost women, whom god alone loves and pities, tend the plague-stricken with a patient and generous heroism. masonry and its kindred orders teach men to love each other, feed the hungry, clothe the naked, comfort the sick, and bury the friendless dead. everywhere god finds and blesses the kindly office, the pitying 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 nat

r firesides, wherein we may act as nobly, as if, all our life long, we led armies, sat in senates, or visited beds of sickness and pain. varying every hour, the million occasions will come in which we may restrain our passions, subdue our hearts to gentleness and patience, resign our own interest for another's advantage, speak words of kindness and wisdom, raise the fallen, cheer the fainting and sick in spirit, and soften and assuage the weariness and bitterness of their mortal lot. to every mason there will be opportunity enough for these. they cannot be written on his tomb; but they will be written deep in the hearts of men, of friends, of children, of kindred all around him, in the book of the great account, and, in their eternal influences, on the great pages of the universe. to such

and bleeding heart. every sufferer is his proselyte. he shares their sorrows, and sympathizes with all their afflictions. he raises up the sinner and the samaritan woman, and teaches them to hope for forgiveness. he pardons the woman taken in adultery. he selects his disciples not among the pharisees or the philosophers, but among the low and humble, even of the fishermen of galilee. he heals the sick and feeds the poor. he lives among the destitute and the friendless "suffer little children" he said "to come unto me; for of such is the kingdom of heaven! blessed are the humble-minded, for theirs is the kingdom of heaven; the meek, for they shall inherit the earth; the merciful, for they shall obtain mercy; the pure in heart, for they shall see god; the peace-makers, for they shall be call

s. there is no obligation resting on us to trumpet forth our disapproval of every wrongful or injudicious or improper act that every other man commits. one would be ashamed to stand on the street corners and retail them orally for pennies. one ought, in truth, to write or speak against no other one in this world. each man in it has enough to do, to watch and keep guard over himself. each of us is sick enough in this great lazaretto: and journalism and polemical writing constantly remind us of a scene once witnessed in a little hospital; where it was horrible to hear how the patients mockingly reproached each other with their disorders and infirmities: how one, who was wasted by consumption, jeered at another who was bloated by dropsy: how one laughed at another's cancer of the face; and th

earned how typhon, his brother, slew him. his body was cut into pieces, all of which were collected by isis, except his organs of generation, which had been thrown into and devoured in the waters of the river that every year fertilized egypt. the other portions were buried by isis, and over them she erected a tomb. thereafter she remained single, loading her subjects with blessings. she cured the sick, restored sight to the blind, made the paralytic whole, and even raised the dead. from her horus or apollo learned divination and the science of medicine. thus the egyptians pictured the beneficent action of the two luminaries that, from the bosom of the elements, produced all animals and men, and all bodies that are born, grow, and die in the eternal circle of generation and destruction here

wore the cross, also wielded the sword, and were the soldiers of honor, loyalty, and duty. times change, and circumstances; but virtue and duty remain the same. the evils to be warred against but take another shape, and are developed in a different form. there is the same need now of truth and loyalty as in the days of frederic barbarossa. the characters, religious and military, attention to the sick and wounded in the hospital, and war against the infidel in the field, are no longer blended; but the same duties, to be performed in another shape, continue to exist and to environ us all. the innocent virgin is no longer at the mercy of the brutal baron or licentious man-at-arms; but purity and innocence still need protectors. war is no longer the apparently natural state of society; and fo

but the old knightly spirit of devotion and disinterestedness and contempt of death still lives, and is not extinct in the human heart. everywhere a few are found to stand firmly and unflinchingly at their posts, to front and defy the danger, not for money, or to be honored for it, or to protect their own household; but from mere humanity, and to obey the unerring dictates of duty. they nurse the sick, breathing the pestilential atmosphere of the hospital. they explore the abodes of want and misery. with the gentleness of woman, they soften the pains of the dying, and feed the lamp of life in the convalescent. they perform the last sad offices to the dead; and they seek no other reward than the approval of their own consciences. these are the true knights of the present age: these, and the

MOTTA MARCELO THE COMMENTARIES OF AL

hey were masters of the temple, choronzon would no longer speak to them. for he who is a magister templi is no longer he. see liber aleph, chapters 1 64-1 65. there is a 'siddha' in yoga, described by patanjali, which consists of the ability to penetrate another's mind "and assume control thereof. this 'power' is often employed by 'black brothers, specially if the other mind belongs to one of the sick currents started by themselves. in such a case, the cakkrams of the owner of that mind are attuned to the influence of the 'black brother and his or her astral is 'in sympathy' with the 'black brother' influence. this unworthy 'power' is never used by true gods. the perfect crossed the abyss: he is defined as being at least a master of the temple. true initiates never interfere with another h

ll to understand that every man and every woman is a star. it is because they interpret this as a diminution of the importance of their own selves. they are horrified by binah, which they sense as a hostile influence. binah wants to destroy them. binah is darkness, blindness, annihilation, death! readers will perhaps understand this better through an analogy. remember occasions when you were very sick, hypersensitive, or near a nervous breakdown, when a loud noise, a sudden light, or a visitor wishing to make small talk irritated you or made you afraid. physical health is extremely important to the initiatic process, for the mind is subjected to enormous strains in trances or magickal operations. if the body is not healthy, the mind may become unbalanced, and this in planes so subtle that

es, cosmetics, anti- sweat preparations, and 'beauty treatments' reveal woman's nature as seen by the clear eyes of those who would lose money if they misjudged her; and they are loathesomely revolting to read. her mental and moral characteristics are those of the parrot and the monkey. her physiology and pathology are hideously disgusting, a sickening slime of uncleanliness. her virgin life is a sick ape's, her sexual life a drunken sow's, her mother life all bulging filmy eyes and sagging udders. these are the facts about "innocence; to this has man's christian endeavour dragged her when he should rather have made her his comrade, frank, trusty, and gay, the tenderer self of himself, his consubstantial complement even as earth is to the sun. we of thelema say that "every man and every wo

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

to life; but, although he exerted all his healing powers, his efforts were in vain. he punished the crow for its garrulity by changing the colour of its plumage from pure white to intense black, and forbade it to fly any longer among the other birds. coronis left an infant son named asclepius, who afterwards became god of medicine. his powers were so extraordinary that he could not only cure the sick, but could even restore the dead to life. at last aides complained to zeus that the number of shades conducted to his dominions was daily decreasing, and the great ruler of olympus, fearing that mankind, thus protected against sickness and death, would be able to defy the gods themselves, killed asclepius with one of his thunderbolts. the loss of his highly gifted son so exasperated apollo th

they were indebted for this new enjoyment. dionysus, on his part, seeing how agreeably his discovery had affected his immediate followers, resolved to extend the boon to mankind in general. he saw that wine, used in moderation, would enable man to enjoy a happier, and more sociable existence, and that, under its invigorating influence, the sorrowful might, for a while, forget their grief and the sick their pain. he accordingly gathered round him his zealous followers, page 141 and they set forth on their travels, planting the vine and teaching its cultivation wherever they went. we now behold dionysus at the head of a large army composed of men, women, fauns, and satyrs, all bearing in their hands the thyrsus (a staff entwined with vine-branches surmounted by a fir-cone, and clashing toge

a beautiful nymph, called syrinx, who, appalled at his terrible appearance, fled from the pertinacious attentions of her unwelcome suitor. he pursued her to the banks of the river ladon, when, seeing his near approach, and feeling escape impossible, she called on the gods for assistance, who, in answer to her prayer, transformed her into a reed, just as pan was about to seize her. whilst the love-sick pan was sighing and lamenting his unfortunate fate, the winds gently swayed the reeds, and produced a murmuring sound as of one complaining. charmed with the soothing tones, he endeavoured to reproduce them himself, and after cutting seven of the reeds of unequal length, he joined them together, and succeeded in producing the pipe, which he called the syrinx, in memory of his lost love. pan w

to life. it was popularly believed that he was materially assisted in his wonderful cures by the blood of the medusa, given to him by pallas-athene. page 206 page 207 it is well to observe that the shrines of this divinity, which were usually built in healthy places, on hills outside the town, or near wells which were believed to have healing powers, offered at the same time means of cure for the sick and suffering, thus combining religious with sanitary influences. it was the custom for the sufferer to sleep in the temple, when, if he had been earnest in his devotions, asclepias appeared to him in a dream, and revealed the means to be employed for the cure of his malady. on the walls of these temples were hung tablets, inscribed by the different pilgrims with the particulars of their mala

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ods, colleges, or societies. each of these communities was under the direction of a teacher and chairmen or supervisors who were elected annually. in their secret ceremonies the dionysians made symbolic use of the tools of their trade. at certain times they threw banquets during which the most skilled workers were awarded prizes. the richer members gave help and assistance to the indigent and the sick. in greece the dionysians were organized in the same way, and solon's legislation gave them some special privileges.4 it is important to note that banquets have held a religious and sacred significance from the time of greatest antiquity. even the members of primitive clans gathered together to eat the sacred animal "they communed" durkheim wrote "with the sacred principle that dwelled within

s if it were a spiritual campground. there they spent the first night, singing hymns in the light cast by hundreds of torches. once they had begun work, there was not a single task, no matter how painful, to which they did not submit with good heart and unshakable steadfastness. during working hours, silence and order reigned, and the time of rest was devoted to prayer, charitable acts toward the sick, and pious discourse. abbot aymon began his letter like a man completely stupefied at the sight of so much abnegation among his colleagues. he described their manner of living as "a completely new kind of piety that is unknown to all the centuries" piety and fervor do not explain everything, however. these folk migrations and regroupings also implied economic, social, political, and juridical

PHILIP NEIL MYTHS LEGENDS EXPLAINED

(see p. 42, annoyed by her cloying love. it was her misfortune to fall in love with narcissus, the beautiful son of the river cephissus and the nymph liriope. but as she was only able to echo him, narcissus ignored her, and she faded to a shadow. retribution, however, awaited narcissus. selfish and dismissive of all his admirers, he fell in love with his own reflection in a pool on mount helicon. sick for love, he lay by the water s edge gazing at his own reflection until he died, and the gods turned him into the narcissus flower. tammuz, the eastern adonis adonis is the phoenician word for lord and the story of adonis death and resurrection reflects aspects of the near-eastern god tammuz (see p. 19. tammuz was the spouse of the goddess ishtar, who descended to the underworld to rescue him

lu fell asleep and dreamed his future life, in which he was successful and happy, but ultimately lost everything. he awoke convinced of the vanity of worldly ambition and became chung li s disciple. he traveled the world fighting evil and helping people, and is shown carrying a magic sword given to him by a fire dragon. li t ieh-kuai li t ieh-kuai, meaning li with the iron crutch, looks after the sick and is shown as an old lame beggar. called to heaven to be instructed by the spirit lao tzu, the founder of taoism, li told one of his students to burn his body if he did not return in seven days. but the student, called to his mother s deathbed, burned it after six. when li returned he had to enter the body of a beggar who had just died of starvation. soul li t ieh-kuai s soul is shown in th

PRELUDE TO THE BLACK ARTS

is johnson. the flesh is rotting off mary jo, and the preacher's eyes are rolling back in his head. however, there is no one there to see, so you let them roll! will next, the instrument that delivers your intent is your will. now, you bring forth your demon who is worked up and lathered. he's hot and breathing fire. sulfur smoke pours from his nostrils, and with a mighty thrust of your will, you sick him on that accursed pair to feast! your will is all encompassing as it prods your demon in the posterior to attack harder and faster. the temperature rises. through the smoke and flames, the demon is yelling "get off my back" the preacher is gasping, mary jo blows out, and as her cringing soul rises, your will reaches out and snatches it from the arms of jesus and chucks it in your hip pocke

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

y. f h thus, gto cling to the body of g-d h means to emulate his emotions. as our sages say, gwhat does it mean: eyou shall walk after g-d, your g-d f?10 is it possible for a human being to walk after the shechinah? is it not written, efor g-d, your g-d, is a devouring fire f?11 rather, it means to emulate g-d fs attributes. as he clothes the naked cso should you also clothe naked. g-d visits the sick cso should you also visit the sick. g-d comforts mourners cso should you also comfort mourners. g-d buries the dead cso should you also bury the dead. h12 it is therefore written in that context, gbring [havah] a correct [tamim] answer. h13 the full passage is: saul said [to his soldiers, glet us go down after the philistines by night and plunder them until the light of morning; and let us no

r fs words regarding) the care to be taken regarding immersion, especially for someone who has had an (improper) seminal emission] regarding immersion [in a mikveh] as prescribed in the talmud10 for someone who has had an [improper] seminal emission or who has had marital relations, i saw that my master [the arizal] insisted with all his might on performing it as prescribed. even when he was very sick and suffered from an inguinal hernia, which is aggravated by immersion, he did not refrain from immersing at all. once, his mother forbade him from immersing the whole winter, so perforce he did not immerse, but nonetheless, he did not lose his understanding [of mystical matters] during this time. one of his other students testified before me that he heard my master say that nothing aids a pe

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ility of formulating a group. with the institution of a definite body, the original system of grades was re-established, and the systems of alchemy, the qabalah andmagic once more were taught to zealous, aspiring neophytes. as a cloak to their activities, they likewise continued in the early agreement of the order which was "first, that none of them should profess any other thing than to cure the sick, and that gratis. second, none of the posterity should be constrained to wear one certain kind of habit, but therein to follow the custom of the country. third, that every year, upon the day c. they should meet together at the house sanchrs spiritus, or write the cause of his absence. fourth, every brother should look about for a worthy person who, after his decease, might succeed him. fifth

even archangels, angels and spirits. the golden dawn: volume zz book three these four fratres also erected a building to serve for the temple and headquarters of their order, and called it the collegium ad spiritum sanctum, or the college of the holy spirit. this being now finished, and the work of establishing the order extremely heavy, and because they devoted much time to the healing of those sick and possessed, who resorted to them, they initiated four others, viz: fratres r c (the son of the deceased father's brother of c. r c, c. b. a skillful artist, g. c, and p. d, who was to be cancellarius; all being germans except i. a, and now eight in number. their agreement was: 1. that none of them should profess any other thing, than but to cure the sick, and that freely. 2. that they shou

find by these tables the general effect in that position. acquisitio generally good for profit and gain. ascendant happy, success in all things. second house very prosperous. third house favour and riches. fourth house good fortune and success. fifth house good success. sixth house good-especially if it agree with the 5th. seventh house reasonably good. eighth house rather good, but not very. the sick shall die. ninth house good in all demands. tenth house good in suits. very prosperous. eleventh house good in all. twelfth house evil, pain and loss. amiss10 good for loss of substance and sometimes for love; but very bad for gain. ascendant i11 in all things but for prisoners. second house very ill for money, but good for love. third house i11 end-except for quarrels. fourth house i11 in al

RELIGIOUS TENANTS OF THE YEZIDI

the top of a candlestick, round which are two lamps, placed one above the other, and each containing seven burners, the upper being somewhat larger than the under. the whole is of brass, and so constructed, that it may be taken to pieces and put together with the greatest case. close by the stand was a copper jug, filled with water, which we understood was dealt out to be drunk as a charm by the sick and afflicted. a fak r was in the room relating all the benefits that had been conferred on christians and mohammedans, as well as on yezeedees, by the contributions to the senjak, and calling upon all present to give liberally to the same object. the following is a sketch of the famous symbol which i committed to paper on my return home" thumb 12400 "the melek taoos of the yezeedees" p. 125

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

the angel of mars; confirmation, which imparts the spirit of understanding and communicates to the true believer the gift of tongues, is under the auspices of raphael, the angel of mercury; the eucharist substitutes sacramental realization of god made man for the empire of jupiter; marriage is consecrated by the angel anael, the purifying genius of venus; extreme unction is the safe-guard of the sick about to fall under the scythe of saturn; and orders, consecrating the priesthood of light, is marked more especially by the characters of the sun. almost all these analogies were observed by the learned dupuis, who thence concluded that all religions were false, instead of recognizing the sanctity and perpetuity of a single dogma, ever reproduced in the universal symbolism of successive reli

ore desperate daily. the infernal operation was performed in the following way. aa child was selected, of beautiful appearance and innocent manners; he was prepared for his first communion by the almoner of the palace. when the day or rather night of the sacrifice arrived, a monk, an apostate jacobin, given over to the occult works of black magic, celebrated a mass of the devil at midnight in the sick-room, in the presence only of catherine de medicis and her trusted confidants. it was offered before the image of the demon, having a crucifix upside down under its feet and the sorcerer consecrated two hosts, one black and one white. the white was given to the child, who was brought in clothed as for baptism, and was murdered on the steps of the altar immediately after his communion. his hea

ng. the exorcism began, an oracle was besought of the demon, and an answer by the mouth of the head to a secret question which the king dared not make aloud and had confided to no one. a strange and feeble voice, which had nothing human about it, was heard presently in the poor little martyr's head, saying in latin: vim patior. gi suffer violence h. at this reply, which doubtless announced to the sick man that hell no longer protected him, a horrible trembling seized the monarch, his arms stiffened and he cried in a hoarse voice: gaway with that head! away with that head! h and so continued screaming till he gave up the ghost. his attendants, who were not in the confidence of this frightful mystery, believed that he was pursued by the phantom of coligny and that he saw the head of the illu

lagues. the prophet prays the avenging powers to spare these substances, that is, to leave a hope and a remedy for so many wounds. what we term extreme unction was the pure and simple practice of the master's traditional medicine, both for the early christians and in the mind of the apostle saint james, who has included the precept in his epistle to the faithful of the whole world. gif any man be sick among you, h he writes, glet him call in the priests of the church, and let them pray over him, anointing him with oil in the name of the lord. h this divine therapeutic science was lost gradually, and extreme unction came to be regarded as a religious formality, a necessary preparation for death. at the same time, the thaumaturgic virtue of consecrated oil could not be effaced altogether fro

ROBERT KIRK WALKER BETWEEN WORLDS

errestrial bodies again. others, those which the lowland scot calls a wraith, and the irish eug or deathmessenger, appearing sometimes as a little rough dog, and if crossed, and conjured http//www.dreampower.com/kirk_wbw/pg_21.htm (6 of 8 [10/9/2001 12:34:36 am] robert kirk- walker between worlds(pages 21-29 [beneficially] in time will be pacified by the death of any other creature instead of the sick man, are only exuded fumes of the man approaching death [these are] exhaled and congealed into a various sickness, as ships and armies are sometimes shaped in the air, and [are] called astral bodies, agitated as wildfire with [the action of the] wind, and are neither souls nor counterfeiting spirits. yet not a few vouch, as is said, that surely these are a numerous people by themselves, havin

bility, if it be not the relic of miraculous operations, or some secret virtue in the womb of the parent, which increases until seven sons be born and decreases by the same degrees afterwards, proceeds only from the sanative [that is, curative] balsam of their healthy constitutions. virtue goes out from them by spirituous effluxes into the patient, and their vigorous healthy spirits affecting the sick [just] as usually the unhealthy fumes of the sick infect the sound or whole [that is, healthy. 13. the minor sort of seers prognosticate many future events, only for the space of a month [ahead, from the shoulder-bone of a sheep, on which a knife never came, for as has been said before (see page 26 above (and the nazarets of old had something of it, iron hinders all the operations of those th

and there. if a man be in love with a woman they will ordinarily see the species [vision or double] of that man standing by her, and so likewise if a woman be in love, and they [the seers] conjecture at their [the lovers] enjoyments of each others by the species touching of the person, or appearing at a distance from her, if they enjoy not one another. if they see the species of any person who is sick to death they see them covered over with the shrouding sheet. these general [instances] i had verified to me by such of them as did see and were esteemed honest and sober by all the neighbourhood, for i enquired after such for my information. and because there were more of these seers in the isles of lewis, harris, and uist than in any other place, i did entreat sir james macdonald, who is no

ry seriously that i should not lodge in that house, because shortly a dead [man's] coffin would be carried out of it, for [he saw] many were carrying of [and that was] when he was heard [to] cry. the secret commonwealth 41 i neglected his words and stayed there [and] he said to others of the servants [that] he was sorry for it and that surely what he saw would shortly come to pass [and] though no sick person was then there [in the house, yet the landlord, a healthy highlander, died of http//www.dreampower.com/kirk_wbw/pg_40.htm (1 of 9 [10/9/2001 12:34:55 am] robert kirk- walker between worlds(pages 40-49) an apoplectic fit before i left the house. in the year of 1653, alexander monro, afterwards lieutenant colonel to the earl of dumbarton's regiment, and i, were walking in a place called

re the natural period of their life expires, do frequently appear unto them [that is, to the seers. 4. a vehement desire to attain this art [of the second sight] is very helpful to the enquirer, and the species [that is, vision] of an absent friend, which appears to the seer as clearly as if he had sent his lively [that is, living] picture to present itself before him, is no fantastic shadow of a sick apprehension, but a reality, and a messenger coming for unknown reasons [it comes] not from the original similitude of itself, but from a more swift and pragmatic people [that is, the fairies, which [people] recreate themselves [that is, entertain or find recreation] in offering secret intelligence to men, though generally they http//www.dreampower.com/kirk_wbw/pg_40.htm (5 of 9 [10/9/2001 12

is] composed of some incoherent tautologies, used before and after [the main charming, there are words instituted for transferring of the soul or sickness on [to] other persons, beasts, trees, waters, hills or stones, accordingly as the charmer is pleased to name. the effect [of this] follows wonderfully, which scares many sober persons among the tramontaines [highlanders] from going in to see a sick person until they put a dog in before them or [some] one that lives in the house. for where charmers are cherished, they transfer the sickness [by their charms] on to the first living creature that enters [the house] after the charm is pronounced; and such creatures readily rage with pain until they die. thus this cheap way of healing distemper without physic [that is, medicine, does, not wit

es of biblical references concerning prophecy, second sight, and spiritual visions. having started on the biblical defense, kirk proceeds to develop this context on his own behalf, including an interesting interpretation of the temptation of jesus in matt. 4. once again he stresses the actual visual nature of the event, and that in both seership and in the case of jesus, it is not a phantasm or a sick apprehension. to round the examples off, kirk mentions the pythoness, priestess of the delphic oracle of apollo, an allusion that would have been well known to any gentleman or classical scholar from texts such as virgil's aeneid. page 34 also the seer trains his scholar by telling [him] of the gradations of nature [and that the second sight] is a native habit in some. and an artificial impro

ies from generation to generation, as is the healing ability and seership of seventh sons and daughters, though we find that kirk repeatedly limits the reporting of the ability to men, and states (page 45) that women seldom have it. we shall return to this comment in due course. page 35 virtue goes out from them by spirituous effluxes into the patient. their vigorous healthy spirits affecting the sick [just as. the unhealthy fumes of the sick inject the [healthy. kirk suggests that a vitality or surplus of sanative balsam or vital energy builds up in seventh sons, and also decreases in families after the seventh is born. this energy is what cures the sick by touch. we are now encountering a different concept from that of the subterranean people, but both the sight and healing abilities may

they fly lightly up from it through space and seek the lofty regions. but its moisture drives the fishes beneath the waves and keeps them there, and does not permit them to live when they get out into the dry light. these too the maker distinguished according to their species and to the different ones gave each his nature, whence through the ages they were to become admirable and healthful to the sick. appendix 7: the vita merlini cosmology 164 fish for men say that the barbel restrains the heat of passion but makes blind those who eat it often. the thymallus, which has its name from the flower thyme, smells so that it betrays the fish that often eat of it until all the fishes in the river smell like itself. they say http//www.dreampower.com/kirk_wbw/pg_161.htm (3 of 4 [10/9/2001 12:37:33

RUBY TABLET OF SET

son may achieve who is not accepted into the priesthood. it is expected that the confirmed individual can handle all aspects of the faith including mystical experiences. the sacrament of the eucharist when first received is considered a step between the baptism and the confirmation. the redemption sacrament (penance) is a continuation of the baptismal cleansing of sins, as is the sacrament of the sick. the sacrament of holy matrimony is required for entrance to the married state. it's significance has always been debated in the most sublime terms. it is used as the model to describe the relationship of god with the soul, and christ with his body the church. the couple are instructed to treat each other in that context, to the extent that they even consider intercourse as the culmination of

ing them with god. holy orders is the sacrament of ordination to the priesthood, and continues the redemptive action as the priest performs rituals at which the sacraments are given to the others. even though a man may become bishop or pope, he will never be more a priest than when ordained. the power to ordain, however, is reserved to the bishops. extreme unction, now called the sacrament of the sick, is given to assist the sick or dying in dealing with the end of life. variations are now used that simulate the actions of the shamanistic religions. these are usually culturally specific. exorcism is not a sacrament, and in spite of the movie sensationalism it is rarely used. it is a specific ritual treatment for possession by evil spirits. again counterparts of all of these will be familia

was in fact horus the elder. this accounts for the "surprising" inconsistency of crowley's patron, as well as crowley's oft-expressed bewilderment at such behavior. inclusion here of the word "perplexed" may be significant in a particularly poignant sense. according to the great beast, the definitive biography of crowley by john symonds, the aging ipsissimus spent his last years in near-poverty, sick from heroin addiction and visited only infrequently by friends. he fought death, tears in his eyes as he sank into his final coma; and his last words were "i am perplexed" 42 and i, set, spoke too in the book of the law "aye! listen to the numbers and the words "what meaneth this, o prophet? thou knowest not, nor shalt thou know ever. there cometh one to follow thee: he shall expound it" thes

e of its pinnacles in lavey's word of indulgence. the church of satan was light years ahead of any esoteric organization of its time, because it viewed occultism as form of madness (quite correctly. it provided a space creating device for its practitioners. one could take on all of the false limits of society, burn away one's neurosis, and otherwise realize the healthy tiger within by killing the sick sheep without. the church of satan failed in that after this great moment of purification, it had nothing more to tell you. creating space is the first step to building something better on it. the working that communicated the word of xeper, occurred because of the success of other workings which created a space for growth. a working of communication, such as michael aquino performed on north

nd the beliefs of his temple. fat lady ritual classification: v2- c31.i- 1 author: yolanda anderson ii date: february 15, xxiv html revision: dec 24, 1998 ce subject: weight loss/ self modification reading list: when a magician seeks to change something within the self, it should be something that the magician really wants to change for a lot of deep-seated reasons. for instance, in my case i was sick and tired of seeing a fat lady looking out of the mirror at me. i was also in the process of totally ruining knee joints that had been previously injured. and i knew that overeating was not really worth the price i was paying for the pleasure. unfortunately, i am self-indulgent enough that it was very hard for me to stick to a diet, especially when it just was not moving along at an acceptabl

SALMANRUSHDIE THESATANICVERSES

her "no, sir. a sin. a suchmuch thing" o, you can lecture me now, she laughed. you are the one with the high moral tone, that's a good one. it was you who left me, her voice reminded his ear, seeming to nibble at the lobe. it was you, o moon of my delight, who hid behind a cloud. and i in darkness, blinded, lost, for love. he became afraid "what do you want? no, don't tell, just go" when you were sick i could not see you, in case of scandal, you knew i could not, that i stayed away for your sake, but afterwards you punished, you used it as your excuse to leave, your cloud to hide behind. that, and also her, the icewoman. bastard. now that i am dead i have forgotten how to forgive. i curse you, my gibreel, may your life be hell. hell, because that's where you sent me, damn you, where you ca

stly germ, the mystery malaise, the bug, he had returned to work, easing himself in, only seven pictures at a time. and then, justlikethat, he wasn't there. the wheelchair stood empty among the silenced sound-stages; his absence revealed the tawdry shamming of the sets. wheelchairmen, one to four, made excuses for the missing star when movie executives descended upon them in wrath: ji, he must be sick, he has always been famous for his punctual, no, why to criticize, maharaj, great artists must from time to time be permitted their temperament, na, and for their protestations they became the first casualties of farishta's unexplained hey-presto, being fired, four three two one, ekdumjaldi, ejected from studio gates so that a wheelchair lay abandoned and gathering dust beneath the painted co

like a big balloon and all her hair was loose. i took my eyes away from her because she was falling and it was not respectful to look up inside her clothes" rekha and her children fell from everest; no survivors. the whispers blamed gibreel. let's leave it at that for the moment. oh: don't forget: he saw her after she died. he saw her several times. it was a long time before people understood how sick the great man was. gibreel, the star. gibreel, who vanquished the nameless ailment. gibreel, who feared sleep. after he departed the ubiquitous images of his face began to rot. on the gigantic, luridly coloured hoardings from which he had watched over the populace, his lazy eyelids started flaking and crumbling, drooping further and further until his irises looked like two moons sliced by clo

ned of air turbulence, they dropped in and out of air pockets. the desert lurched about beneath them and the migrant labourer who had boarded at qatar clutched at his giant transistor radio and began to retch. chamcha noticed that the man had not fastened his belt, and pulled himself together, bringing his voice back to its haughtiest english pitch "look here, why don't you" he indicated, but the sick man, between bursts of heaving into the paper bag which saladin had handed him just in time, shook his head, shrugged, replied "sahib, for what? if allah wishes me to die, i shall die. if he does not, i shall not. then of what use is the safety" damn you, india, saladin chamcha cursed silently, sinking back into his seat. to hell with you, i escaped your clutches long ago, you won't get your

, to me _i did not come to fight him. look, the old goat. i mustn't fight. but this, this is intolerable "in my mother's house" chamcha cried melodramatically, losing his battle with himself "the state thinks your business is corrupt, and here is the corruption of your soul. look what you've done to them. vallabh and kasturba. with your money. how much did it take? to poison their lives. you're a sick man" he stood before his father, blazing with righteous rage. vallabh the bearer, unexpectedly, intervened "baba, with respect, excuse me but what do you know? you have left and gone and now you come to judge us" saladin felt the floor giving way beneath his feet; he was staring into the inferno "it is true he pays us" vallabh went on "for our work, and also for what you see. for this" change

supreme entity controlling all creation "you see, what our friend says is, if you have to choose between some type of disembodied force-field and the actual living god, which one would you go for? good point, na? you can't pray to an electric current. no point asking a wave-form for the key to paradise" he closed his eyes, then snapped them open again "all bloody bunk" he said fiercely "makes me sick" after the first days chamcha no longer noticed gibreel's bad breath, because nobody in that world of sweat and apprehension was smelling any better. but his face was impossible to ignore, as the great purple welts of his wakefulness spread outwards like oil--slicks from his eyes. then at last his resistance ended and he collapsed on to saladin's shoulder and slept for four days without wakin

at he wanted, it was his will filling me up and giving me the strength to hold him down, because archangels can't lose such fights, it wouldn't be right, it's only devils who get beaten in such circs, so the moment i got on top he started weeping for joy and then he did his old trick, forcing my mouth open and making the voice, the voice, pour out of me once again, made it pour all over him, like sick. o o o at the end of his wrestling match with the archangel gibreel, the prophet mahound falls into his customary, exhausted, postrevelatory sleep, but on this occasion he revives more quickly than usual. when he comes to his senses in that high wilderness there is nobody to be seen, no winged creatures crouch on rocks, and hejumps to his feet, filled with the urgency of his news "it was the

leave" chamcha asked in a rush. stein answered equably: the doctor would be round presently; nurse phillips would bring him a bedpan; he could leave as soon as he was well "damn decent of you to come down with the lung thing" stein added, with the gratitude of an author whose character had unexpectedly solved a ticklish technical problem "makes the story much more convincing. seems you were that sick, you did pass out on us after all. nine of us remember it well. thanks" chamcha could not find any words "and another thing" stein went on "the old burd, mrs. diamond. turns out to be dead in her bed, cold as mutton, and the other gentleman vanished clear away. the possibility of foul play has no as yet been eliminated "in conclusion" he said before disappearing forever from saladin's new lif

s white as snow while her skin had regained the luminous perfection of a new-born child's, and although she was completely naked the butterflies had settled upon her body in such thick swarms that she seemed to be wearing a dress of the most delicate material in the universe. the clown osman was practising routines with the boom-boom bullock near the track, because even though he had been worried sick by her extended absence, and had spent the whole of the previous night searching for her, it was still necessary to earn a living. when he laid eyes on her, that young man who had never respected god because ofhaving been born untouchable was filled with holy terror, and did not dare to approach the girl with whom he was so helplessly in love. she went into her hut and slept for a day and a n

he was a man without sharp corners or rough edges; even his elbows were covered by little pads of flesh. in the mirror he saw the thin moustache, the weak chin, the lips stained by paan. cheeks, nose, forehead: all soft, soft, soft "who would see anything in a type like me" he cried, and when he realized that he had been so agitated that he had spoken aloud he knew he must be in love, that he was sick as a dog with love, and that the object of his affections was no longer his loving wife "then what a damn, shallow, tricksy and self-deceiving fellow i am" he sighed to himself "to change so much, so fast. i deserve to be finished off without ceremony" but he was not the type to fall on his sword. instead, he strolled a while around the corridors of peristan, and pretty soon the house worked

SATANGEL

, whether in sleep or while awake. christ has conquered nchrist reigns nchrist rules nmay christ bless us nand defend us from every evil namen. in the name of the father, and the son, and of the holy spirit, amen. nin my name they will cast out demons, they will speak with new tongues, they will take up serpents, if they drink any poison it will not harm them, and they will put their hands on the sick and will cure them. nwondrous cross, dispeller of sorrow, recovery of health. nbehold the cross of the lord; flee adverse ones. nthe lion of the tribe of judah has conquered, the root of david has sprouted. nchrist conquers nchrist reigns nchrist rules nmay christ defend this servant of god from every fantasy and every vexation of the devil, and from every evil, at every hour and everywhere

SATANIC BIBLE

unless we emancipate ourselves from the ridiculous sexual standards of our present society, including the so-called sexual revolution, the neuroses caused by those stifling regulations will persist. adherence to the sensible and humanistic new morality of satanism can- and will- evolve society in which our children can grow up healthy and without the devastating moral encumbrances of our existing sick society. not all vampires suck blood! satanism represents responsibility to the responsible, instead of concern for psychic vampires. many people who walk the earth practice the fine art of making others feel responsible and even indebted to them, without cause. satanism observes these leeches in their true light. psychic vampires are individuals who drain others of their vital energy. this t

are about to die; but it is not until death is certain that the animal senses his coming departure from this world. and even then he does not know exactly what is entailed in dying. it is often pointed out that animals accept death gracefully, without fear or resistance. this is a beautiful concept, but one that only holds true in cases where death for the animal is unavoidable. when an animal is sick or injured he will fight for his life with every ounce of strength he has left. it is this unshakable will to live that, if man were not so "highly evolved, would also give him the fighting spirit he needs to stay alive. it is a well known fact that many people die simply because they give up and just don't care anymore. this is understandable if the person is very ill, with no apparent chanc

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

of the usual sorrows of life. at age seventeen, he married his cousin yashodora, and they had a son, rahula. siddhartha, however, grew restless with his comfortable life. despite his father s efforts at shielding him from the realities of the world, he experienced four events that helped him understand the truth about the way the world works. traveling through the town, he saw an old man, then a sick man, and then a dead man. these sights pained him and let him know that life was hard and full of suffering. his fourth encounter was with a beggar monk, a spiritual person who had given up all material goods. this man told siddhartha that the way to deal with such sorrow and suffering is to become a beggar monk himself. so great was siddhartha s sadness and feeling of emptiness that he decid

gs. besides baptism and the lord s supper, both the roman catholic church and the eastern orthodox church recognize other sacraments: confirmation, or formal acceptance of a person into the church; marriage; the taking of holy orders to become a bishop, priest, or deacon of the church; extreme unction, a rite that is meant to give spiritual comfort 138 world religions: almanac christianity to the sick and dying; and penance, during which sins are confessed and forgiven. protestants, in general, have fewer ceremonies and rites. mass a part of the service in most branches of christianity, however, includes a sermon or homily, a discussion by the priest or clergy about some aspect of the bible or perhaps a topic of current social interest viewed in context with christian teaching. in some den

ted clearly in the apostle s creed: i believe in the holy spirit; the holy catholic church; the communion of saints; the forgiveness of sins; the resurrection of the body; and life everlasting. for christians, death is a passage to eternal life. just before death, if possible, ministers or priests will give a final sacrament to the believer. this is called the anointing (touching with oil) of the sick. the priest or minister touches the dying person with holy oil and says, through this holy anointing may the lord in his love and mercy help you with the grace of the holy spirit. amen. may the lord who frees you from sin save you and raise you up. amen. catholics also confess their sins to the priest so that they can go to heaven without waiting in purgatory. after death, all christian tradi

the western church. the pope, at times, has proved a mighty leader of the west. such leadership did not always result in the best outcomes: the long and bloody history of the crusades, for example, and the harsh years of the inquisition, are not high points of christian history. with its emphasis on helping the poor, the weak, and the ill, christianity has led missions around the world to aid the sick and feed the hungry. christians worldwide have spearheaded programs to bring social 146 world religions: almanac christianity justice (the idea that all people should have equal opportunities) and fair treatment to people who are oppressed, or mistreated, by their governments. christians have also played an important part in opposing war and promoting global peace. christianity has had a long

tween body, breath, and spirit. it details how breath and spirit must be maintained in order to care for the body and describes how, through practice, one can achieve long life and realize the dao. daoists of the tang dynasty who wished to study the breath often referred to this book. the treatise on alchemy addressed food in much the way a modern doctor might. sun suggested that when a person is sick, the doctor should first regulate the patient s diet and lifestyle. if that treatment failed he recommended looking at additional therapies, such as acupuncture. the five elements and yin and yang principles are important to chinese medicine. when the qi is blocked, it can create pain or other problems in the body. the elements of yin and yang are used to identify and resolve these problems

and 10. ishwarpranidhan, regular prayers sadhus and sannyasins are the ascetics, or holy men and women, of hinduism. an ascetic lives a solitary life of divine contemplation and rejection of the material world, meaning the world of pride of ownership in possessions and the need for material goods such as cars and large homes. they, too, place emphasis on the performance of good works, healing the sick, nursing people who are bedridden, and comforting people who are upset or without hope. paths to salvation hindus believe that there are three possible paths to salvation, or moksha, with each following a different yoga. yoga to a hindu is far more than the exercise, stretching, and relaxation techniques many non-hindus practice to improve their health. yoga is a spiritual path, a form of dis

n in the life of an african shaman. new york: penguin books, 1994: page 222. world religions: almanac 277 indigenous religions to refer to any religion that believes in an unseen world of spirits that continue to play a role in the affairs of the living) an individual shaman is believed to have special wisdom and insight and can communicate with this spirit world, including ancestors, to heal the sick. in decades past, the term medicine man was used to refer to these people. in the twentyfirst century the preferred term is traditional healer or traditional doctor. indigenous religions see sickness as having a spiritual cause, so they seek spiritual remedies. many people also rely on herbalists, that is, those who learn through training and experience the medicinal properties of fruits, ber

heir carvings of the lwa. in time, some practitioners of vodou believed that the dolls could be used for magic. they stuck pins into voodoo dolls to bring misfortune to an enemy. most practitioners of vodou, however, place little stock in this belief. 282 world religions: almanac indigenous religions catholic saints. for example, the orisha babalz ayi became saint lazarus, the patron saint of the sick. oggzn became saint peter, and shangs became saint barbara. for this reason, the spanish coined the term santer a to suggest that the africans worshipped saints at the expense of god. although the term can be potentially offensive and hurtful, many who practice the religion have accepted it. it continues to be widely used. santer a blends the beliefs of the traditional yoruba and bantu people

he lionheart (1157 1199, the english king who led the third crusade in response to the defeat at the battle of hattin and the fall of jerusalem. in one battle, richard s horse was killed. saladin believed that no king should have to suffer the indignity of fighting on foot, so he called a truce and had two horses delivered to the english king. on another occasion, when he learned that richard was sick, he sent his own personal physician to richard, as well as gifts of fruit and even snow from the top of mount ascalon to cool him. richard recovered and returned to the field of battle. 300 world religions: almanac islam out their religious ideal. because muslim extremists were responsible for these and later attacks, many in the muslim community have experienced mistreatment or persecution b

lack elk fell ill and went into a coma for many days. during this time, he experienced visions of being taken to a cloud world where black elk 52 world religions: biographies he met six grandfathers. these men represented the central spirit or mystery of lakota belief. each grandfather gave him some special gift, such as a wooden cup of water that represented the life force, a sacred pipe to cure sick people, or a red stick which sprouted blooming branches and represented rebirth. the grandfathers told black elk that he had the spirit of an eagle and would make his nation live once again. black elk also experienced tests of strength and endurance in the vision. horses ran at him from the four directions of the compass. he saw a village of tepees arranged in a circle, but the village seemed

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

tition to the mix. here is wisdom: all adepts are responsible for their own actions, their own upkeep, and their own maintenance. after all, who else would be? herbal methods there are times when no doctor is available or the services of one is withheld for political reasons. therefore, all adepts should have a solid working knowledge of their local plants and herbs for the purpose of healing the sick and making it through one more day. many adepts collect and stock many such herbs and potions and are known as healers. why not acquire a book on the plant life in your area. then, you will know what is safe to eat, what is poison, and what has healing properties. after all, you are supposed to be one who knows, right? methods here are the basic methods of extracting the useful elements from

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

t some fragment, probably of fuel, had prevented its closing, and it now stood slightly ajar; the stranger pushed it open and entered. he passed a small anteroom, meanly furnished, and stood in a bedchamber of meagre and sordid discomfort. stretched on the bed, and writhing in pain, lay an old man; a single candle lit the room, and threw its feeble ray over the furrowed and death-like face of the sick person. no attendant was by; he seemed left alone, to breathe his last "water" he moaned feebly "water: i parch, i burn" the intruder approached the bed, bent over him, and took his hand "oh, bless thee, jean, bless thee" said the sufferer "hast thou brought back the physician already? sir, i am poor, but i can pay you well. i would not die yet, for that young man's sake" and he sat upright i

iola shared in their tender watch; but soon that task was left to the last alone. the signora pisani caught the infection, and in a few hours was even in a state more alarming than that of her husband. the neapolitans, in common with the inhabitants of all warm climates, are apt to become selfish and brutal in their dread of infectious disorders. gionetta herself pretended to be ill, to avoid the sick-chamber. the whole labour of love and sorrow fell on viola. it was a terrible trial, i am willing to hurry over the details. the wife died first! one day, a little before sunset, pisani woke partially recovered from the delirium which had preyed upon him, with few intervals, since the second day of the disease; and casting about him his dizzy and feeble eyes, he recognised viola, and smiled

ages, they seemed not unworthily exercised. the little known of his life was in his favour. some acts, not of indiscriminate, but judicious generosity and beneficence, were recorded; in repeating which, still, however, the narrators shook their heads, and expressed surprise how a stranger should have possessed so minute a knowledge of the quiet and obscure distresses he had relieved. two or three sick persons, when abandoned by their physicians, he had visited, and conferred with alone. they had recovered: they ascribed to him their recovery; yet they could not tell by what medicines they had been healed. they could only depose that he came, conversed with them, and they were cured; it usually, however, happened that a deep sleep had preceded the recovery. another circumstance was also beg

not thy father's friend" so almost daily went the bright idol of naples to the house of bernardi. suddenly a heavier affliction than either poverty or the palsy befell the old musician. his grandchild, his little beatrice, fell ill, suddenly and dangerously ill, of one of those rapid fevers common to the south; and viola was summoned from her strange and fearful reveries of love or fancy, to the sick-bed of the young sufferer. the child was exceedingly fond of viola, and the old people thought that her mere presence would bring healing; but when viola arrived, beatrice was insensible. fortunately there was no performance that evening at san carlo, and she resolved to stay the night and partake its fearful cares and dangerous vigil. but during the night the child grew worse, the physician

he saw the old woman suddenly rise from before the image of the saint at which she had been kneeling, wrap herself in her cloak and hood, and quietly quit the chamber. viola stole after her "it is cold for thee, good mother, to brave the air; let me go for the physician "child, i am not going to him. i have heard of one in the city who has been tender to the poor, and who, they say, has cured the sick when physicians failed. i will go and say to him 'signor, we are beggars in all else, but yesterday we were rich in love. we are at the close of life, but we lived in our grandchild's childhood. give us back our wealth, give us back our youth. let us die blessing god that the thing we love survives us" she was gone. why did thy heart beat, viola? the infant's sharp cry of pain called her back

he found viola awaiting him without. she stood before him timidly, her hands crossed meekly on her bosom, her downcast eyes swimming with tears "do not let me be the only one you leave unhappy "and what cure can the herbs and anodynes effect for thee? if thou canst so readily believe ill of those who have aided and yet would serve thee, thy disease is of the heart; and nay, weep not! nurse of the sick, and comforter of the sad, i should rather approve than chide thee. forgive thee! life, that ever needs forgiveness, has, for its first duty, to forgive "no, do not forgive me yet. i do not deserve a pardon; for even now, while i feel how ungrateful i was to believe, suspect, aught injurious and false to my preserver, my tears flow from happiness, not remorse. oh" she continued, with a simple

thee, the wealthy, the noble, coming from thy palace to minister to the sufferings of the hovel, when i heard those blessings of the poor breathed upon thy parting footsteps, i felt my very self exalted, good in thy goodness, noble at least in those thoughts that did not wrong thee "and thinkest thou, viola, that in a mere act of science there is so much virtue? the commonest leech will tend the sick for his fee. are prayers and blessings a less reward than gold "and mine, then, are not worthless? thou wilt accept of mine "ah, viola" exclaimed zanoni, with a sudden passion, that covered her face with blushes "thou only, methinks, on all the earth, hast the power to wound or delight me" he checked himself, and his face became grave and sad "and this" he added, in an altered tone "because

d than usual. he to whom catherine theot assured immortal life, looked, indeed, like a man at death's door. on the table before him was a dish heaped with oranges, with the juice of which it is said that he could alone assuage the acrid bile that overflowed his system; and an old woman, richly dressed (she had been a marquise in the old regime) was employed in peeling the hesperian fruits for the sick dragon, with delicate fingers covered with jewels. i have before said that robespierre was the idol of the women. strange certainly! but then they were french women! the old marquise, who, like catherine theot, called him "son" really seemed to love him piously and disinterestedly as a mother; and as she peeled the oranges, and heaped on him the most caressing and soothing expressions, the li

tance, payan and couthon, seated at another table, were writing rapidly, and occasionally pausing from their work to consult with each other in brief whispers. suddenly one of the jacobins opened the door, and, approaching robespierre, whispered to him the name of guerin (see for the espionage on which guerin was employed "les papiers inedits" etc, volume i. page 366, no. xxviii) at that word the sick man started up, as if new life were in the sound "my kind friend" he said to the marquise "forgive me; i must dispense with thy tender cares. france demands me. i am never ill when i can serve my country" the old marquise lifted up her eyes to heaven and murmured "quel ange" robespierre waved his hand impatiently; and the old woman, with a sigh, patted his pale cheek, kissed his forehead, and

o fabulous being, but the type of all spirit that would aspire through nature up to god) command him to lay aside these sublime studies 'le solite arte e l' uso mio? no! but to cherish and direct them to worthy ends. and in this grand conception of the poet lies the secret of the true theurgia, which startles your ignorance in a more learned day with puerile apprehensions, and the nightmares of a sick man's dreams" again zanoni paused, and again resumed "in ages far remote, of a civilisation far different from that which now merges the individual in the state, there existed men of ardent minds, and an intense desire of knowledge. in the mighty and solemn kingdoms in which they dwelt, there were no turbulent and earthly channels to work off the fever of their minds. set in the antique mould

SIR WALLIS BUDGE EGYPTIAN MAGIC

ny investigation which we may make of the one necessarily includes an examination of the other. from the religious books of ancient egypt we learn that the power possessed by a priest or man who was skilled in the knowledge and working of magic was believed to be almost boundless. by pronouncing certain words or names of power in the proper manner and in the proper tone of voice he could heal the sick, and cast out the evil spirits which caused pain and suffering in those who were diseased, and restore the dead to life, and bestow upon the dead man the power to transform the corruptible into an incorruptible body, wherein the soul might live to all eternity. his words enabled human beings to assume divers forms at will, and to project their souls into animals and other creatures; and in ob

apter of the te orders the tet to be made of gold. 5. the amulet of the pillow, this amulet is a model of the pillow which is found placed under the neck of the mummy in the coffin, and its object is to "lift up" and to protect the head of the deceased; it is usually made of hamatite, and is inscribed with the text of the clxvith chapter of the book of the dead, which reads "thou art lifted up, o sick one that liest prostrate. they lift up thy head to the horizon, thou art raised up, and dost triumph by reason of what hath been done for thee. ptah hath overthrown thine enemies, which was ordered to be done for thee. thou art horus, the son of hathor. who givest back the head after the slaughter. thy head shall not be carried away from thee after [the slaughter, thy head shall never, never

ent egyptians, with their laborious devotion to the art, had discovered and handed down to posterity" thus we have good reason for assigning the birthplace of the horoscope to egypt. in connexion with the horoscope must be mentioned the "sphere" or "table" of democritus as a means of making predictions as to life and death. in a magical p. 230 papyrus 1 we are told to "ascertain in what month the sick man took to his bed, and the name he received at his birth. calculate the [course of] the moon, and see how many periods of thirty days have elapsed; then note in the table the number of days left over, and if the number comes in the upper part of the table, he will live, but if in the lower part, he will die" both from the religious and profane literature of egypt we learn that the gods and

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

join a group of trainers, who i know well "looks like chrysa is missing" i say "i bet the lazy b- couldn't get out of bed" i am very different at night. i use words that would horrify me during the day, and i am very catty and mean. the others laugh "she was late two weeks ago, too" says another "maybe we will need to report her" he is joking, but partly serious. no one is allowed to be late, or sick. or too early, either. there is a ten minute window of time when all members are supposed to report to meetings. if not, then they are punished if there isn't a good excuse. high fevers, surgery, or an auto accident are considered excuses. pms, fatigue, or the car not working aren't "we drink coffee to stay awake, since even our dissociated state doesn't stop the body's protest at being awake

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

golden sandals. long, yellow green drapery rayed with olive reaches to the feet. beneath are black lurid clouds with patches of color. around the figure are lightning flashes, red. the crown radiates white light. a sword is girt at the side of the figue the innermost secrets of the illuminati beckon you they vowed you would never know. they thought there was no way you could possibly unmask the sick things they have been hiding. they were wrong. now, thanks to the incredible revelations in this amazing book, you can discover their innermost secrets. you can identify the members of the illuminati and unravel their astonishing plan to control and manipulate. you can crack the illuminati code. they have their own hidden language codex magica is awesome in its scope and revelations. it conta

lifestyle. but he left behind a very revealing photograph that he had taken of himself. the photograph, entitled "self-portrait" shows mapplethorpe in a terrorist/ gangster leather overcoat, machine gun in hands. on the wall behind the posed artist is a satanic pentagram, the five pointed star so revered by occultists. frankly, my heart goes out to the late robert mapplethorpe. he was a deceived, sick man. but i have little sympathy for the politicians who year after year fund the wicked tastes of the nea's art crowd. neither do i have a soft spot in my heart for the liberal clergy who insanely support and applaud the homosexual lifestyle. yes, robert mapplethorpe was personally responsible for his actions. he must now answer to an almighty god. but he had many accomplices to his immoral c

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ir or clothing to be used in a charm against him, or invoking evil spirits to cause harm to others, eventually gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, certain tribal members were elevated in status to shaman and magician because of their ability to communicate with the spirit worlds, to influence the weather, to heal the sick, and to interpret dreams. shamans entered a trance-like condition separating them from life s mundane existence and allowing them to enter a state of heightened spiritual awareness. according to anthropologists, shamanic methods are remarkably similar throughout the world. in our own time, spiritualist mediums who claim to be able to communicate with the dead remain popular as guides for cont

period known as the world to come (olam haba, the righteous will join the messiah in partaking of a great banquet in which all foods, even those previously judged impure, shall be declared kosher. all the many nations of the world will communicate in one language; the angel of death will be slain by god; trees and crops will produce fresh harvests each month; the warmth of the sun shall heal the sick; and the righteous will be nourished forever by the radiance of god. to most orthodox christians, the profound meaning of the new testament is that jesus christ (c. 6 b.c.e. c. 30 c.e) will one day return in the last days and his second coming will prompt the resurrection of the dead and the final judgment. the heart of the gospels is eschatological, or end-oriented. the essential theme of je

ice and then growl like a dog. father enrique maldonado spoke of houses where he witnessed locked doors open and objects move about the rooms. reverend daniel gagnon stated that he had once considered himself scientific, pragmatic, but he had changed his mind. psychology is where you begin, but there is an area that science cannot explain, he said. the casting out of demons and the healing of the sick and the lame were two of the great facets of the apostolic commission that jesus (c. 6 b.c.e. c. 30 c.e) gave to his followers, but the practice of performing an exorcism on candidates for baptism was first recorded by the church father hippolytus (c. 170 c. 235) in third-century rome. the priest or layman instructing those who would join the church was instructed to lay his hands upon the he

n and suffering. throughout the gospels, jesus heals the lame, the blind, the diseased, and those possessed by demons, and he charges his apostles to go out into the world to do as he has done in their presence. the early churches included a time for the healing of its members within the formal service, a practice which many contemporary christian congregations still maintain, as a prayer for the sick if not as an actual time for the laying on of hands. the pattern for such a procedure within the church service was set forth in the epistle of james (5:14 16: is any one of you sick? he should call upon the elders of the church to pray over him and anoint him with oil in the name of the lord. and the prayer offered in faith will make the sick person well; the lord will raise him up. if he ha

l institute of boston s deaconess hospital and harvard medical school, has suggested that 60 percent to 90 percent of all visits to doctors are in the mind-body, stress-related area and that the traditional medical ways of treating such patients through prescription medicines or surgeries are not effective in such chronic cases. perhaps, more and more researchers are discovering, faith can make a sick person well. dr. jeffrey levin, of eastern virginia, and dr. david larson, a research psychiatrist with the national institute for healthcare research, have located more than 200 studies that touch directly on the role that faith and religion may have in the healing process. among such research studies were a 1995 study at dartmouth-hitchcock medical center which found that heart-surgery pati

t greater risk of dying during the sixyear study, compared with those who prayed at least once a month. people who prayed even once a month appeared to get the same protection as those who prayed more often. critics of such studies accuse the researchers of making subjective judgments concerning patients or of injecting hope into the equation. others say that the results of people praying for the sick are no greater than random chance. but, in general, americans believe that the power of prayer is beneficial for their health. a 1999 cbs news poll found that 80 percent of adult americans believe prayer improves recovery from disease. in june 2001, a gallup poll revealed that 54 percent of adult americans believed in spiritual healing. the contemporary mystic harold sherman was firm in stati

t of st. paul (d. 62 68 c.e, and he called himself an apostle through the will of christ before he set out on his extensive missionary travels. however, unlike paul, mani believed, as did so many christian heretics, that as the son of god jesus could not have been born of a woman and he would never have subjected himself to a death upon a cross. in true apostle fashion, however, mani did heal the sick and the lame, and he did perform miracles. in addition, he wrote seven holy texts, ranging from a collection of his letters to his living gospel and his own version of the acts of the apostles. according to mani s theology, in the beginning of the universe the powers of good and evil, light and dark, were placed in two different spheres. the father of greatness personified the principle of go

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ir or clothing to be used in a charm against him, or invoking evil spirits to cause harm to others, eventually gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, certain tribal members were elevated in status to shaman and magician because of their ability to communicate with the spirit worlds, to influence the weather, to heal the sick, and to interpret dreams. shamans entered a trance-like condition separating them from life s mundane existence and allowing them to enter a state of heightened spiritual awareness. according to anthropologists, shamanic methods are remarkably similar throughout the world. in our own time, spiritualist mediums who claim to be able to communicate with the dead remain popular as guides for cont

f grandad parker had been there in the flesh, speaking in a soft, yet determined voice. watson s father, rev. walter e. parker, sr, corroborated his daughter s story in a letter to the aspr in which he wrote, in part, that gladys had always been his father s favorite grandchild and that they had promised to let her know if and when grandad became seriously ill (he made his home with them) he took sick the day before. we called the doctor and thought he was going to be all right. the end came suddenly around four o clock in the morning. we were going to wait until later in the morning to get in touch with gladys. i believe sincerely in the truth of this experience as my daughter writes it. john frederick oberlin (1740 1826, the famous pastor, educator, and philanthropist, literally transfor

has the ability to move at will from perceptual activity to conceptual thinking to idea formation to motor activity. 2. lethargic consciousness, characterized by sluggish mental activity that has been induced by fatigue, sleep deprivation, feelings of depression, or certain drugs. 3. hyperalert consciousness, brought about by a period of heightened vigilance, such as sentry duty, watching over a sick child, or by certain drugs, such as amphetamines. levels or types of consciousness with varying degrees of what could be considered an altered state might include: 1. rapturous consciousness, characterized by intense feelings and overpowering emotions and induced by sexual stimulation, the fervor of religious conversion, or the ingestion of certain drugs. 2. hysterical consciousness, induced

ggestible, fantasy-prone individuals. while it may be true that some psychologists and hypnotherapists make rather extravagant claims regarding the powers inherent in the hypnotic state, what actually occurs during hypnosis with certain subjects remains difficult either to define or to debunk. throughout the ages, tribal shamans, witch doctors, and religious leaders have used hypnosis to heal the sick and to foretell the future. egyptian papyri more than 3,000 years old t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 144 mysteries of the mind three students cover their faces with their shoes while under hypnosis (ap/wide world photos) t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysteries of the mind 145

ying children to kiss it and make it well. many people still knock on wood to guard against their words or thoughts having been misunderstood by eavesdropping spirits who might wish to punish them by bringing bad luck upon them. some believe that the howling of a dog during the full moon predicts the death of its owner. to place three chairs in a row accidentally means a death in the family. if a sick person is changed from one room to another it is a sure sign that he will die. one who counts the number of automobiles in a funeral procession will die within the year. an open umbrella, held over the head indoors, indicates approaching death. scores of superstitions such as these still exist among people everywhere. centuries ago, human beings entered into a superstitious bondage from which

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ir or clothing to be used in a charm against him, or invoking evil spirits to cause harm to others, eventually gained a higher level of sophistication and evolved into more formal religious practices. as such beliefs developed, certain tribal members were elevated in status to shaman and magician because of their ability to communicate with the spirit worlds, to influence the weather, to heal the sick, and to interpret dreams. shamans entered a trance-like condition separating them from life fs mundane existence and allowing them to enter a state of heightened spiritual awareness. according to anthropologists, shamanic methods are remarkably similar throughout the world. in our own time, spiritualist mediums who claim to be able to communicate with the dead remain popular as guides for con

stery schools and the esoteric teachings of great masters. he was particularly enthusiastic about telling his students about pharaoh amenhotep and the monotheistic view of one god. at first there were only three disciples in attendance; then later, eight brothers, including rosencreutz himself, swore to uphold the following precepts: 1. they would not profess any creed but the goal of healing the sick without reward; 2. they would affect no particular style of clothing; 3. they would meet once each year in the house of the sainted spirit; 4. each brother would carefully choose his own successor; 5. the letters gr.c. h would serve as their only seal and character; 6. the brotherhood would remain secret for 100 years. when rosencreutz died in 1484 at the age of 106, the five brethren who had

e of magic and sorcery began in paleolithic times, at least 50,000 years ago, when early humans began to believe that there was supernatural power in a charm, a spell, or a ritual to work good or evil. as such beliefs progressed, certain tribal members were elevated in status to that of magician, sorcerer, priest, and priestess by their demonstrable abilities to influence the weather, to heal the sick, to communicate with the spirit worlds, and to interpret dreams. the four main principles behind early magic remained constant throughout the evolution of magical practices: 1) a representation of a person or thing can be made to affect the person or thing it depicts. 2) once objects have been in touch with each other they continue to influence one another even at great distances. 3) an unsee

ne to enemies and thereby rendered them harmless. chrysocolla. this stone is recommended for treatment of diabetes and asthma and is said to build inner peace and strength and to attract prosperity and good luck. coral. this stone occurs in a variety of colors and is allegedly invaluable to careless people. as an amulet, it is said to take on a chalky white appearance when in close proximity with sick people. a coral ring or pendant may also be worn to promote health and wisdom. jade. throughout history, magicians have used this gem as a deterrent to sorcery and demonic possession. jade is therefore considered to be one of the most potent protective device known to humankind. modern occultists claim that a jade pendant may be worn to achieve these effects, and that a ring combats tragedy a

THE GOD OF THE WITCHES

ct" is known as mehtars; a word which means princeor leader, a mehtar is therefore often addressed as maharaj. the ordinary house-broom is made of date-palmleaves and is considered sacred, but it has not the magical qualities of the sweeper's broom which is made ofsplit bamboo "it is a powerful agent for curing the evil eye, and mothers get the sweeper to come and wave itup and down in front of a sick child for this purpose.[80] the dead of the sweeper-caste are buried facedownwards to prevent the spirit from escaping, for a sweeper's ghost is regarded as extremely malevolent;this custom should be compared with the burial of a witch at the cross-roads with a stake through her heart,which was done to prevent the ghost from walking. in some places the sweepers carry a decorated broom inproce

an the use of the cooking-potwhich was in common to the whole company. the importance of cauldrons in the late bronze-age and earlyiron-age should be noted in this connection.in all the activities of a farm which were directly connected with fertility, witches seem to have been called into perform the rites which would secure the success of the operation. they were also consulted if an animalfell sick. thus at burton-on-trent, in 1597,[26] a certain farmer's cow was ill "elizabeth wright took uponher to help upon condition that she might have a penny to bestow upon her god, and so she came to the man'shouse, kneeled down before the cow, crossed her with a stick in the forehead and prayed to her god, sincewhich time the cow continued well. here there is the interesting and very definite sta

orehead and prayed to her god, sincewhich time the cow continued well. here there is the interesting and very definite statement that elizabethwright had a god who was clearly not that of the christians. in orkney, in 1629,[27] jonet rendall wasaccused that "the devil appeared to you, whom you called walliman. after you met your walliman uponthe hill you came to william rendall's house, who had a sick horse, and promised to heal him if he couldgive you two pennies for every foot. and having gotten the silver you healed the horse by praying to yourwalliman. and there is none that gives you alms but they will thrive, either by land or sea, if you pray toyour walliman. here again the god of the witch was not the same as that of the christian.the making of wax images for the destruction of an

d the candle to them, all the time thepicture was making" in new england in 1692,[35] the accusation against the rev. george burroughsincluded the charge "that he brought poppets to them, and thorns to stick into those poppets" in medievaltimes it is very certain that the recorders regarded wax images as being made only for evil purposes, but it ispossible that they were also used for healing the sick. it was a common thing for a witch to be accused ofcasting pain or illness from the patient on some other person or on an animal. when, as often happened, thepains were those of childbirth and were cast on the husband he was most indignant, and his indignation was the god of the witcheschapter v. religious and magical ceremonies54shared by the male judges to whom he related his woes. that a m

held the plough, and john young, ourofficer, did drive the plough. toads did draw the plough as oxen, couch-grass was the harness andtrace-chains, a gelded animal's horn was the coulter, and a piece of a gelded animal's horn was the sock. inthis everything denoted sterility, but the method was clearly derived from a fertility rite.many of the magical charms and spells were for the healing of the sick or for the prevention of disease. thusbarbara paterson was accused in 1607[37] of getting water from the dow-loch, and "putting the said lochwater into a stoup, and causing the patients lift it up and say 'i lift this stoup in the name of the father, sonand holy ghost, for the health of them for whom it was lifted, which words were to be repeated three timesnine. item, she used this charm for

etur nomen tuum. the paternoster repeated in latin was clearlyregarded as a charm of great power, for we find mother waterhouse[61] using it over her familiar "she saidthat when she would will him to do anything for her, she would say her pater noster in latin. in 1597 thename of the god was sometimes changed and the christian deity was invoked; marion grant,[62] who wasburnt for witchcraft cured sick cattle in the name of the father, son and holy ghost, and she also charmed asword by the same means. when crossing themselves the basque witches in 1609[63] repeated a prayer,which greatly shocked the inquisitor, who translates the words into french "au nom de patrique petriqued'arragon, a cette heure, a cette heure, valence, tout notre mal est passe, and "au nom de patrique petriqued'arragon

gin; they set up images and representations of her in theshrines of the saints, and also carried on their persons her representation in lead or in other metal as they arewont to do for the memorials and representations of saints canonised by the church; they say everywhere thatshe is 'the envoy (nuntia) of god and that she is more angel than woman" according to the records she raisedthe dead, the sick were cured of all diseases by the touch of her garments; and as even professed christianscounted her as almost equal to the virgin it is more than likely that in the eyes of her pagan followers she wasgod indeed. an interesting little sidelight is thrown on the popular opinion of her by dame margareta latouroulde, widow of r351n351 de bouligny, councillor and receiver-general of the king, who

THE KEY TO THE MYSTERIES

false religion! o man! tell me what thou hopest, and i will tell thee what thou art worth. thou dost pray, thou dost fast, thou dost keep vigil; dost thou then believe that so thou wilt escape alone, or almost alone, from the enormous ruin of mankind- devoured by a jealous god? thou art impious, and a hypocrite. dost thou turn life into an orgie, and hope for the slumber of nothingness? thou art sick, and insensate. art thou ready to suffer as others and for others, and hope for the salvation of all? thou art a wise and just man. to hope is to fear not. to be afraid of god, what blasphemy! 27 the act of hope is prayer. prayer is the flowering of the soul in eternal wisdom and in eternal love. it is the gaze of the spirit towards truth, and the sigh of the heart towards supreme beauty. it

them. when the need to believe again takes them, when their heart revolts against the tyranny of a falsified reason when they become tired of the empty abstractions of their arbitrary dogma, of the vague observances of their ineffective worship; when their communion without the real presence, their churches without divinity, and their morality without grace finally frighten 86 them; when they are sick with the nostalgia of god- will they not rise up like the prodigal son, and come to throw themselves at the feet of the successor of peter, saying "father, we have sinned against heaven and in thy sight, and we are no more worthy to be called thy sons, but count us among the humblest of thy servants? we will not speak of the criticism of voltaire. that great mind was dominated by an ardent lo

lso, to how many virtues has it not given birth? how many are the devotions, how many the sacrifices, of which we do not know! have you counted those noble hearts, both men and women, who renounced all joys to enter the service of all sorrows? those souls devoted to labour and to prayer, who have strewn their pathways with good deeds? who founded asylums for orphans and old men, hospitals for the sick, retreats for the repentant? these institutions, as glorious as they are modest, are the real works with which the annals of the church are filled; religious wars and the persecution of heretics belong to the politics of savage centuries. the heretics, moreover, were themselves murderers. have you forgotten the burning of michael servetus and the massacre of our priests, renewed, still in the

still partially subjected to the astral intoxication of slumber. our fluidic bodies attract and repulse each other following laws similar to those of electricity. it is this which produces instinctive sympathies and antipathies. they thus equilibrate each other, and for this reason hallucinations are often contagious; abnormal projections change the luminous currents; the perturbation caused by a sick person wins over to itself the more sensitive natures; a circle of illusions is established, and a whole crowd of people is easily dragged away thereby. such is the history of strange apparitions and popular prodigies. thus are explained the miracles of the american mediums and the hysterics of table-turners, who reproduce in our own times the ecstasies of whirling dervishes. the sorcerers of

ns, let us say that death, when there is no destruction or essential alteration of the physical organs, is always preceded by a lethargy of varying duration (the resurrection of lazarus, if we could admit it as a scientific fact, would prove that this state may last for four days<people, as well as to sick men, who recover in spite of it. besides, in the gospel story, it is one of the bystanders who says that lazarus "by this time stinketh, for he hath been dead four days" one may then attribute this remark to imagination- e. l. rather to the arrogance of the a priori reasoner- trans) let us now come to the secret of the great work, which we have given only in hebrew, without vowel points, in t

e souls of the dead are above our atmosphere. our respirable air becomes earth for them. this is what the saviour declares in his gospel, when he makes the soul of a saint say "now the great abyss is established between us, and those who are above can no longer descend to those who are below" the hands which mr. home causes to appear are, then, composed of air coloured by the reflection which his sick imagination attracts and projects<"the luminous agent being also that of heat, one understands the sudden variations of temperature occasioned by the abnormal projections or sudden absorptions of the light. there follows a sudden atmospheric perturbation, which produces the noise of storms, and the creaking of woodwork- e. l> 220 one touches them as one sees them; half illusion, half magnetic

n of the too small raft, sought to sink it. it is certain that, in making one's self the servant of any current whatever, of instincts or even of ideas, one gives up one's personality, and becomes the slave of that multitudinous spirit whom the gospel calls "legion" artists know this well enough. their frequent evocations of the universal light enervate them. they become "mediums" that is to say, sick men. the more success magnifies them in public opinion, the more their personality diminishes. they become crotchety, envious, wrathful. they do not admit that any merit, even in a different sphere, can be placed besides theirs; and, having become unjust, they dispense even with politeness. to escape this fatality, really great men isolate themselves from all comradeship, knowing it to be dea

THE MARTINIST OPERATIVE GENERAL RITUAL

kness. o lord, thou who dost not look for the death of men but for the life even of sinners, deign, o lord, to receive favourably my prayers for these men. deliver strayed nations from the worship of idols and reunite them into thy holy, eternal and universal church, far from this world of sorrow, and for the greatest glory of thy holy name. by ieshouah, our lord, amen. operator prays now for the sick, afflicted and for prisoners: we beseech thee humbly, o almighty and eternal god, to grant health and freedom to all infirm and sick, afflicted persons and to the prisoners, that thus delivered from illness and captivity, o lord of all grace, they may thank thee for thy mercy. by ieshouah, our lord, amen. after having meditated for awhile, operator resumes his prayer, now for the heads and le

THE MIDDLE PILLAR

all levels of the psyche through symbol and myth. the imagination is one of the most important tools of magic. a focused imagination is employed by magicians for everything from the consecration of talismans to healing. concentration on a visualized image or symbol is the key to this type of working. in healing, the source of the infection or injury is often visualized as being dissolved, or the sick individual is "imaged as being free from the disease. the exploration of the unconscious realms usually begins with the "image" of descending into a basement, a cave, or the underworld. superconscious levels are often contacted by visualizing the climbing of a steep mountain-or climbing the branches of a mystical tree. properly used, the imaginative fadties of the transconscious self can be u

THE MOTHMAN PROPHECIES

is leg and was covered by a large brown spot. connie seemed to have studied him the most carefully and gave the best description. in many ways, this odd man shared the characteristics of mary hyre's tiny visitor of only a few days earlier. mrs. hyre said the little man had unusually pale skin, almost a sickly white. the christiansens said their visitor had an unnatural pallor. they assumed he was sick. his speech was also strange, with a high "tinny" voice that seemed especially peculiar coming from such a large man. he spoke in a dull, emotionless monotone in clipped words and phrases "like a computer" connie said that he sounded as if he were reciting everything from memory. mrs. hyre told me her tiny visitor had spoken in a hard-to-understand singsong manner "like a recording" both men

n blasts of heat, while other episodes are probably purely hypnopompic. that is, they are the residue of dreams which overlap briefly into the waking state. a phenomenon well-known in psychiatry and parapsychology. i once enjoyed a hypnopompic experience myself. in the winter of 1960-61 i contracted walking pneumonia. and i walked with it until i dropped. early one morning while i was still quite sick and my system was laden with antibiotics and drugs i woke up and saw a large black form hovering at the foot of my bed. it wasn't a man in a checkered shut but was roughly the shape of a coca-cola bottle "what do you know? i'm having an hallucination" i told myself as i lifted my head and studied the apparition. the blob slowly receded, growing smaller and smaller until it disappeared. the ex

d more pointless messages from gray baker. the next day i called gray long distance and he denied having placed the call, naturally. soon after that i discovered that another "john keel" had been phoning people around the country, imitating my voice and mannerisms exactly. mary hyre received one such call. i phoned her a few days afterward and she said "i'm glad you're feeling better. you sounded sick or drunk the other night "what other night "when you called a couple of nights ago. remember we talked about your letter and what you thought was going to happen on the river" i had not called her and discussed the letter. nor had i discussed the disaster prediction with anyone other than the contactees who were told about it. jaye p. paro called me one morning to complain "you must think i'm

THE PATH OF KABBALAH

west, depending on my feeling. i cannot imagine any other situation, let alone feel it. our beastly nature should know that redemption can only come from above. then we can advance. there is a typical example that the ari writes of: he once told his students that if they would go up to jerusalem today, it would bring the messiah. the wives of one of the students wouldn t let him go, another had a sick child and another had torn shoes. in the end they didn t go and the messiah never came. it can happen to us, and then another group would have to do it in our place. we have a will to receive. that will comes from above and is constantly increasing, growing farther from the creator, through the impure worlds and acquiring its final shape of egoism. that state is called our world. one begins h

f freedom of desire. that is what separates us from all other elements in creation and we must utilize that freedom. q: when one attains the spiritual world, what does he find there? a: he finds absolute harmony inside him. he finds that everything is conducted by an upper force that brings all creations to a single goal. he finds his own goal and stops making mistakes. he understands why he gets sick and what is the purpose of the troubles in his life. he begins to understand the good or harm that his actions bring and how he should behave with others. that person does not need to learn anything from anyone because he becomes a part of creation. he has no need to satisfy in himself; it is toward this state that the creator is leading us. there are only two ways to choose from: the first i

the properties the light evokes. the light itself has no properties. malchut feels them because of the influence of the light. all our reactions are compulsory and useful; the spiritual reactions of our soul as well as our animate, physical reactions. it is a common concept that all the diseases are a 99 of 273 consequence of attempts of the body to maintain its balance. let us assume that one is sick with a certain illness: the body raises the temperature deliberately in order to fight the bacteria and defend itself. a disease is perceived not as a state of sickness, but as an external expression of something that happens in the body, a breach of the inner balance. that is why it is forbidden to kill a symptom of a disease so as not to suppress the body s ability to defend itself. our ego

en to kill a symptom of a disease so as not to suppress the body s ability to defend itself. our egoism is highly sophisticated. if we feel a desire that we cannot satisfy, the egoism immediately suppresses it, so as not to cause us unnecessary anguish. but the minute the conditions ripen to attain that pleasure, the relevant desires awaken. that determination is also true for an old person, or a sick one. such people have no other desires but to go on living. our body suppresses unattainable desires. the wisdom of kabbalah completely denies the theory of evolution. the creature evolved according to the four phases of direct light, when behina aleph became behina bet, which turned into behina gimel etc. but when malchut of ein sof was created, it absorbed all the desires of the upper ten s

3. 105 of 273 "on the learning of the zohar there are no restrictions (the chafetz chaim "if my generation had listened to my voice, they would have started to study the book of zohar at the age of nine. thus, they would have acquired the fear of heaven instead of secular sciences (rabbi isaac from kamarna. the book "notzar chesed. when one as much as reads the words what is it like? it is like a sick person who drinks a therapeutic potion that helps, although one is not proficient in the wisdom of medicine (remez, part 3, page 2 "in the future only with the help of the book of zohar will the children of israel go out from the exile (the book of zohar- parashat naso. 106 of 273 chapter 3.4- fundamentals preface to the lessons it is written in the book of the zohar that all of the worlds, b

THE ROSICRUCIAN MANIFESTOS

sillable and word. after this manner began the fraternity of the rosie cross; first, by four persons onely, and by them was made the magical language and writing, with a large dictionary, which we yet dayly use to gods praise and glory, and do finde great wisdom therein; they made also the first part of the book m: but in respect that the labor was too heavy, and the unspeakable concourse of the sick hindred them, and also whilst his new building (called sancti spiritus) was now finished, they concluded to draw and receive yet others more into their fraternity; to this end was chosen brother r.c. his deceased fathers brothers son, brother b. a skilful painter, g. and p.d. their secretary, all germains except j.a. so in all they were eight in number, all batchelors and of vowed virginity

had agreed, they separated themselves into several countries, because that not only their axiomata might in secret be more profoundly examined by the learned, but that they themselves, if in some country or other they observed anything, or perceived some error, they might inform one another of it. their agreement was this: first, that none of them should profess any other thing, then to cure the sick, and that gratis. 2. none of the posterity should be constrained to wear one certain kind of habit, but therein to follow the custom of the country. 3. that every year upon the day c. they should meet together at the house s. spiritus, or to write the cause of his absence. 4. every brother should look out for a worthy person, who after his discease might succeed him. 5. the word c.r. should b

THE HOLY BIBLE KING JAMES VERSION

truly with me; bury me not, i pray thee, in egypt: 47:30 but i will lie with my fathers, and thou shalt carry me out of egypt, and bury me in their buryingplace. and he said, i will do as thou hast said. 47:31 and he said, swear unto me. and he sware unto him. and israel bowed himself upon the bed s head. 48:1 and it came to pass after these things, that [one] told joseph, behold, thy father [is] sick: and he took with him his two sons, manasseh and ephraim. 48:2 and [one] told jacob, and said, behold, thy son joseph cometh unto thee: and israel strengthened himself, and sat upon the bed. 48:3 and jacob said unto joseph, god almighty appeared unto me at luz in the land of canaan, and blessed me, 48:4 and said unto me, behold, i will make thee fruitful, and multiply thee, and i will make of

priest shall make an atonement for her before the lord for the issue of her uncleanness. 15:31 thus shall ye separate the children of israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that [is] among them. 15:32 this [is] the law of him that hath an issue, and [of him] whose seed goeth from him, and is defiled therewith; 15:33 and of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean. 16:1 and the lord spake unto moses after the death of the two sons of aaron, when they offered before the lord, and died; 16:2 and the lord said unto moses, speak unto aaron thy brother, that he come not at all times into the holy [place] within the vail before the merc

d michal david s wife told him, saying, if thou save not thy life to night, to morrow thou shalt be slain. 19:12 so michal let david down through a window: and he went, and fled, and escaped. 19:13 and michal took an image, and laid [it] in the bed, and put a pillow of goats [hair] for his bolster, and covered [it] with a cloth. 19:14 and when saul sent messengers to take david, she said, he [is] sick. 19:15 and saul sent the messengers [again] to see david, saying, bring him up to me in the bed, that i may slay him. 19:16 and when the messengers were come in, behold [there was] an image in the bed, with a pillow of goats [hair] for his bolster. 19:17 and saul said unto michal, why hast thou deceived me so, and sent away mine enemy, that he is escaped? and michal answered saul, he said unt

ey gave him a piece of a cake of figs, and two clusters of raisins: and when he had eaten, his spirit came again to him: for he had eaten no bread, nor drunk [any] water, three days and three nights. 30:13 and david said unto him, to whom [belongest] thou? and whence art thou? and he said, i [am] a young man of egypt, servant to an amalekite; and my master left me, because three days agone i fell sick. 30:14 we made an invasion [upon] the south of the cherethites, and upon [the coast] which [belongeth] to judah, and upon the south of caleb; and we burned ziklag with fire. 30:15 and david said to him, canst thou bring me down to this company? and he said, swear unto me by god, that thou wilt neither kill me, nor deliver me into the hands of my master, and i will bring thee down to this comp

sinned against the lord. and nathan said unto david, the lord also hath put away thy sin; thou shalt not die. 12:14 howbeit, because by this deed thou hast given great occasion to the enemies of the lord to blaspheme, the child also [that is] born unto thee shall surely die. 12:15 and nathan departed unto his house. and the lord struck the child that uriah s wife bare unto david, and it was very sick. 12:16 david therefore besought god for the child; and david fasted, and went in, and lay all night upon the earth. 12:17 and the elders of his house arose [and went] to him, to raise him up from the earth: but he would not, neither did he eat bread with them. 12:18 and it came to pass on the seventh day, that the child died. and the servants of david feared to tell him that the child was dea

, and under harrows of iron, and under axes of iron, and made them pass through the brickkiln: and thus did he unto all the cities of the children of ammon. so david and all the people returned unto jerusalem. 13:1 and it came to pass after this, that absalom the son of david had a fair sister, whose name [was] tamar; and amnon the son of david loved her. 13:2 and amnon was so vexed, that he fell sick for his sister tamar; for she [was] a virgin; and amnon thought it hard for him to do any thing to her. 13:3 but amnon had a friend, whose name [was] jonadab, the son of shimeah david s brother: and jonadab [was] a very subtil man. 13:4 and he said unto him, why [art] thou [being] the king s son, lean from day to day? wilt thou not tell me? and amnon said unto him, i love tamar, my brother ab

any thing to her. 13:3 but amnon had a friend, whose name [was] jonadab, the son of shimeah david s brother: and jonadab [was] a very subtil man. 13:4 and he said unto him, why [art] thou [being] the king s son, lean from day to day? wilt thou not tell me? and amnon said unto him, i love tamar, my brother absalom s sister. 13:5 and jonadab said unto him, lay thee down on thy bed, and make thyself sick: and when thy father cometh to see thee, say unto him, i pray thee, let my sister tamar come, and give me meat, and dress the meat in my sight, that i may see [it] and eat [it] at her hand. 13:6 so amnon lay down, and made himself sick: and when the king was come to see him, amnon said unto the king, i pray thee, let tamar my sister come, and make me a couple of cakes in my sight, that i may

this thing jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became [one] of the priests of the high places. 13:34 and this thing became sin unto the house of jeroboam, even to cut [it] off, and to destroy [it] from off the face of the earth. 14:1 at that time abijah the son of jeroboam fell sick. 14:2 and jeroboam said to his wife, arise, i pray thee, and disguise thyself, that thou be not known to be the wife of jeroboam; and get thee to shiloh: behold, there [is] ahijah the prophet, which told me that [i should be] king over this people. 14:3 and take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child. 14:4 an

ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child. 14:4 and jeroboam s wife did so, and arose, and went to shiloh, and came to the house of ahijah. but ahijah could not see; for his eyes were set by reason of his age. 14:5 and the lord said unto ahijah, behold, the wife of jeroboam cometh to ask a thing of thee for her son; for he is sick: thus and thus shalt thou say unto her: for it shall be, when she cometh in, that she shall feign herself [to be] another [woman] 14:6 and it was [so] when ahijah heard the sound of her feet as she came in at the door, that he said, come in, thou wife of jeroboam; why feignest thou thyself [to be] another? for i [am] sent to thee [with] heavy [tidings] 14:7 go, tell jeroboam, thus saith the l

] the lord sendeth rain upon the earth. 17:15 and she went and did according to the saying of elijah: and she, and he, and her house, did eat [many] days. 17:16 [and] the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the lord, which he spake by elijah. 17:17 and it came to pass after these things [that] the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him. 17:18 and she said unto elijah, what have i to do with thee, o thou man of god? art thou come unto me to call my sin to remembrance, and to slay my son? 17:19 and he said unto her, give me thy son. and he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed. 17:20 and he cr

TRUE HISTORY OF WITCHCRAFT

ar, what witches do, pp 34-35) as we shall discover presently, there appear to be no genuinely old copies of the book of shadows. still, as to the mythos, farrar informs us that the "two personifications of witchcraft are the horned god and the mother goddess (ibid, p 29) and that the "horned god is not the devil, and never has been. if today `satanist' covens do exist, they are not witches but a sick fringe, delayed-reaction victims of a centuries-old church propaganda in which even intelligent christians no longer believe (ibid, p 32. one could protest "very well, some case might be made for the horned god being mistaken for the christian devil (or should that be the other way around, but what record, prior to the advent 50 years ago of modern wicca via gerald gardner, do we have of the

TYSON DONALD NEW MILLENNIUM MAGIC

ce it out with the physical weapons of the natural defenses. this method is unconsciously used by those who pray for their own health or the well- being of another ill person. it can be very effective but is indirect. a more active variation on this method is used by the spiritist religions of south america, where the spirit medium conducts a dramatic pantomime of reaching through the aura of the sick person to physically tear out the disease and cast it away. in effect, the medium takes the soul of the disease onto him or herself, then expels it before it can work any more harm. the spiritists believe themselves utterly without power, merely instruments for beings on higher planes that use them as living instruments to cure the sick. as is so often the case, they are both correct and inco

use spiritual beings and forces since before recorded history. this is why most primitive altars are made of stone, and why so many images of gods are stone or clay. to work this technique, select a round, smooth stone about the size of a base- ball. flattened beach stones are best. dark colors are more receptive. black and dark red work very well. place the stone upon the part of the body of the sick per- son where the illness resides. if it is a general disease, place the stone upon the heart center. warm the stone under your hands and will the soul of the disease to enter the stone. the heat from your.hands will draw forth the disease. as you do this, visualize the soul of the disease astrally and watch it enter the stone. you should speak a short chant that can be repeated rhythmically

d stone, alone! alone! this chant may appear to be nothing more than a meaningless bit of dogger- el, but it is typical of the type of healing chants that were used by european heal- ers in ancient times. such chants survived in rural places down into the nineteenth century, and may not be completely lost even today. often the healer would com- pel the soul of the disease to leave the body of the sick person by the authority of jesus or the saints. in pagan times, the names of woden and frija were used. it is still more effective if some incident in mythology that involves expulsion is referred to in the chant. for example, jonah was cast out of the belly of the whale after three days and three nights. a christian healer might chant: jonah from the whale was thrown; out from flesh and into

a hypnotic effect. it is usual for healers to vocalize such chants very softly under the breath so that the words of the chant are not distinguishable to the patient or any other person present during the healing. it was generally believed that to reveal the words of a chant deprived that chant of magical virtue, and there is sound reason for this belief. skepticism or ridicule in the mind of the sick person or others pre- sent regarding the effectiveness of the chant would make healing impossible. when you are convinced that the soul of the disease has left the body of the patient and entered the stone beneath your hands, take the stone off the body of the patient and place it into a basin or bucket of cool water. the water acts as an occult battery that temporarily holds the soul of the

th of the patient. however, it may happen that the first ritual has been successful and the succeeding ones are superflu- ous, as the symptoms of disease need time to disappear after the soul is banished. on the other hand, the symptoms may also appear to clear up immediately, having been psychically overcome by the confident expectation of the afflicted person. faith does more than simply delude sick people into believing they are well. for an action to take effect in the subconscious, complete belief in its success is necessary. doubt makes prisoners of us all. doubt is like darkness, a negative qual- ity without substance. faith is akin to the light that dispels shadows before it. doubt cannot exist in the presence of faith. when doubt is dispelled, desires can be realized, and not befo

TYSON DONALD SOUL FLIGHT

as ancient as magic itself. there has never been a ti nesi nce the human race discovered fire that shamans have not practiced their arts somlewhere on this planet. each developing culture has had its own form of shamanism, unique in its details, but certain practices are common to all shamans around the world. among these is the power to control spirits, to communicate with the dead, to heal the sick, to foresee the future, and 4 soul flight to communicate with and control beasts. most important of these shared practices is soul flight, the ability to leave the physical body during ecstatic trance and travel to the realms of spiritual beings for the purpose of acquiring wisdom or occult essences. feathers frequently form an important part of the shaman's costume because the feather is the

nce and song is an uplifting experience that has no negative repercussions, apart from perhaps a gentle fatigue of the body that is without lasting effect. chapter two witches' flying ointment t raditional european witchcraft descends from shamanism, which is evident when we compare the abilities attributed to witches during the medieval witch trials with the powers of shamans. witches healed the sick. they performed divination and augury. they conversed with spirits and kept familiar spirits as their servants, usually in the forjms of small animals such as cats. witches were able to bewitch beasts, cause storms, ancl affect the growth of crops. spirits instructed them in the technical details of their profession. most significantly, it was believed that they had the power of flight. all t

every ten women. since the practice of shamanism in pagan times was divided between men and women, it may be wondered why witchcraft, its descendent, came to be associated predominantly with women. a possible answer lies in tracing what became of the role in society that had been filled by male shamans. it is apparent that their functions of intermediaries with the spirit world and healers of the sick were assumed, respectively, by priests and physicians- and neither profession was open to women in medieval europe. to be a healer, a woman had to become a witch. to converse with the spirit realms and work magic, a woman had to become a witch. or, at least, women who healed and made charms were understood to be witches by the general population, and may have considered themselves to be witch

common corn poppy (papaver rhoeas, but both types of poppies are listed in one recipe for flying ointment. of the corn poppy, nicholas 3 1. hansen, 74. 32. pliny (bk. xxvii, chap. 2, vol. 7, p. 391 chapter two: witches' flying ointment 31 culpeper wrote "the herb is lunar; and of the flowers and seeds is made a syrup, which is frequentiy, and to good effect, used to procure rest and sleep in the sick and weak."33 mild poisoning by deadly nightshade brings on high spirits, a sense of timelessness, and deep sleep that is often accompanied by erotic dreams. its common italian name, belladonna (beautiful lady, refers to the historical practice of women applying drops of its juice diluted in water to the surface of their eyes to dilate their pupils, in order to lend themselves a more fascinati

as a yellow mist. he saw a shadow figure standing in the corner of the room, but when he made a motion toward it, the figure faded to nothingness. gradually the mist disappeared, and bender discovered that his radio had been turned on and was tuned to a part of the band where there was only background static. this whole experience occupied only five minutes. when he sat up, he found that he felt sick to his stomach. his head still ached and his forehead continued to feel puffy. this abduction could also be described as a typical experience of astral projection. the only thing missing is the silver cord. the puffy feeling above bender's eyebrows may have a relationship to what oliver fox termed his pineal doorway, which he believed to be located between his eyebrows at what is known in kun

TYSON DONALD THE MAGICAL WORKBOOK

the exercise. usually the direction is given that the student will feel relaxed and wonderful, and if a light hypnotic state has been achieved, this suggestion can have a potent and healthful effect. refrain from performing this exercise immediately after eating-wait at least an hour after a meal. do not do it in bed or you may fall asleep. do not do it when you are extremely tired, or sleepy, or sick. it is essential that you focus your awareness keenly throughout the exercise for it to produce useful results. it is also essential that the exercise establish its own time frame. never set an alarm, or do the exercise when you have only a limited amount of time, or when you are likely to be interrupted by a visitor or a phone call. when performed properly, it usually takes around ten minute

TYSON DONALD THE POWER OF THE WORD

the ancient jewish priests that they forbade anyone to speak it. after the fall of herod's temple to the romans in a.d. 70, its true pronunciation was lost to the general jewish population, but esoteric sects and solitary magicians continued to rely upon its potency as the foundation of all their works. in the middle ages, ba'alai shem, or masters of the name, employed tetragrammaton to heal the sick and banish evil spirits. one such ba'al shem was the great jewish magician rabbi loew of prague, who breathed life into lifeless clay by means of the power of the ihvh and with it created the dreaded golem. during the renaissance, xiv tetragrammaton johannes reuchlin and other christian kabbalists transformed tetragrammaton into the esoteric fivefold name of jesus and proclaimed it the key to

s to be the practice today. with such fanatical secrecy, it was inevitable that the true pronunciation of the name would be lost, but this did not take place overnight. as late as the fourth century, perhaps much later, it was known in babylonia, and the jewish magicians, who styled themselves ba'alei shem (masters of the name) used it widely in driving demons out of the possessed and healing the sick. among the kabbalists of the middle ages, it was handed down from master to disciple. much of the ire of the rabbis against these mystics may have been incited by the fear that they would misuse the name in secular magic and thus profane it. biblical tradition has it that the name was first revealed to moses when he went up upon horeb, the mountain of god, and saw the burning bush history of

emption, in which god revealed himself to the apostles through the name of five letters, yeheshuah. reuchlin held that with the birth of jesus, the name of four letters had been rendered powerless, its ability to cause miracles having passed into the name of jesus. this is why in the gospels the name of jesus has such force in casting out demons from the bodies of the possessed and in healing the sick. by using the holy tongue, hebrew, and the numerical methods of the kabbalah, reuchlin maintained that the truths of christian doctrine could be proved and, more than this, that all occult secrets could be laid bare. the importance of pentagrammaton was further enhanced by the venetian francesco giorgi (1456-1540, who, in his book de harmonia mundi (on the harmony of the world, published at v

of the sufferer. visualize the body of the sufferer filling with white light, and dark shadows fleeing from this light through the top of the person's skull and out the soles of the feet. to heal sickness, the right hand should be placed firmly over the site of the illness and the white light of ihshvh concentrated in this area. vibrate the name with the lips close to the part of the body that is sick so that the breath touches the skin in this place. it sometimes helps for the ill person to also visualize the healing white light flow into the sick organ or other part of the body. for example, a person with bone cancer would visualize the white light filling the marrow and causing the entire skeleton to radiate with a cool and soothing energy. the name should be repeated over and over in t

first century a.d. josephus reports than a jewish exorcist named eleazar used "a ring that had a root [in it] of one of those sorts mentioned by solomon (antiquities 8.2.5) to draw demons out through the nose of those that were possessed. he did this by placing the ring close to the nostrils of the possessed person. the evil spirit (spiritus means breath) was forced out upon the exhalation of the sick individual by the power of the ring, or the root contained in it, or both (this is not made 90 tetragrammaton clear. it is a common practice in magic for occult herbs to be placed under the stones of rings, so that the rings take on the virtues of the herbs. as is true of the breastplate of aaron, the power of solomon's ring arose both from the magic symbol, or symbols, cut into its bezel and

psychic, creative in the lyrical arts such as poetry and music, highly impressionable, easily expresses feelings, very sympathetic to others. this angel is happiest near the seashore. smiles but rarely laughs. function: songwriting, music, the dramatic arts, matters of faith or belief. achieving empathy with others. protection of seamen or those who travel by sea. attaining purity. caring for the sick. protecting and caring for animals. encouraging pleasant dreams. 132 tetragrammaton x angel: vamediah (vmd+ih) pronounced: va-med'-i-ah hebrew: 3'7137 enochian: c32u-i&?l banner: hvih polarity: moon ripe: severity side: left invoking sex: female element: water quality: mutable sign: pisces house: twelrh direction: north-northeast banishing stone: sapphire (blue) dibe: issachar apostle: bartho

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

the crocodile" perhaps the same town as pa- sebekt, a district in the viith nome of lower egypt (metelites [fn#210] perhaps a district in the metelite nome. when i had arrived at the place where the people lived[fn#211] i came to the houses wherein dwelt the wives [and] husbands. and a certain woman of quality spied me as i was journeying along the road, and she shut her doors on me. now she was sick at heart by reason of those [scorpions] which were with me. then [the seven scorpions] took counsel concerning her, and they all at one time shot out their venom on the tail of the scorpion tefen; as for me, the woman taha[fn#212] opened her door, and i entered into the house of the miserable lady [fn#211] in egyptian teb, which may be the tebut in the metelite nome [fn#212] taha may be the n

is for a season, and so became with child by him. she made a magical figure of a reptile, and having endowed it with life, it stung ra as he passed through the sky, and the great god almost died. in greek times it was believed that she discovered a medicine which would raise the dead, and she was reputed to be a great expert in the art of healing men's sicknesses. as a goddess she appeared to the sick, and cured them [here follows the "chapter of the stinging [of scorpions" and isis, the goddess, the great mistress of spells (or, words of power, she who is at the head of the gods, unto whom the god keb gave his own magical spells for the driving away of poison at noon-day, and for making poison to go back, and retreat, and withdraw, and go backward, spake, saying "ascend not into heaven, t

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

is a symbol of black magic. copper is intimately related with the pituitary gland and has the power of awakening clairvoyance. salt is also used often in white magic. salt must be combined with alcohol. if alcohol and salt are placed within a container and if this mixture is put upon the fire, a marvelous smoke offering is obtained. this can only be done when invoking the gods of medicine, when a sick person needs to be healed. thus, they will come to your call. usando flor de azufre en el calzado, dentro, se desintegran las larvas del cuerpo astral (incubos, s bcubos, basilios, dragones, fantasmas, etc) los vapores invisibles que se originan del azufre se levantan desintegrando esas larvas. quemando azufre en ascuas de carb n, se desintegran las formas malignas del pensamiento y las larva

WHO ARE THE DRACONIANS

upport it. the angel just stood by as i went into a rampage and killed all three of them. they were so fragile. the angel smiled as if i had done the right thing. and we then proceeded to lay the dead bodies on the lawn. i watched the green light fade away and saw no light except the brilliant radiance of the angel's. the angel knelt down at the bodies which seemed to be changing from gray into a sick yellowish color. i watched as the angel opened his robes and unsheathed a golden sword and began to cut away the tops of the beings heads and their brains came out in an upper and lower section. the angel arose and spoke 'behold, they are nothing to us. they are nothing but creatures of evil' then a blue light or conduit from the sky actually transported them into small balls of light and too

, would have produced a very high reptilian genetic content. this is vital for the reasons i have explained earlier. they appear to need a particular ratio of reptilian genes before they can shape-shift in the way that they do. but when the interbreeding happened is far less important than the fact that it did happen. satanism is based on the manipulation of energy and consciousness. these deeply sick rituals create an energy field, a vibrational frequency, which connects the consciousness of the participants to the reptilians and other consciousness of, the lower fourth dimension. this is the dimensional field, also known as the lower astral to many people, which resonates to the frequency of low vibrational emotions like fear, guilt, hate and so on. when a ritual focuses these emotions

WICCA WITCHCRAFT TODAY

ommunication with witches he would be in danger of losing his professorship. moreover, witches are shy people, and publicity is the last thing they want. i asked the first one i knew 'why do you keep all this wonderful knowledge secret? there is no persecution nowadays' i was told 'isn't there? if it were known in the village what i am, every time anyone's chickens died, every time a child became sick, i should be blamed. witchcraft doesn't pay for broken windows (2) now i am an anthropologist, and it is agreed that an anthropologist's job is to investigate what people do and believe, and not what other people say they should do and believe. it is also part of his task to read as many writings as possible on the matter he is investigating, though not accepting such writings uncritically, e

among costly swords and gold jewellery this female magician had a bronze bowl containing the following. we add their uses in modern days: 1. the claw of a lynx. used today as medicine and as an amulet. 2. bones of a weasel. weasel's skin is still used as a remedy against all sorts of diseases in animals. 3. vertebrae of snakes. pulverised snake-skin and snake joints are still used as medicine for sick animals. 4. horses' teeth, torn out and broken in pieces. these are used today, hung round children's necks to make their teeth grow strong. 5. twig of rowan. rowan twigs are used today as charms, etc. 6. charcoal of aspen. charcoal of an aspen tree set on fire by lightning is still a medicine of special force. 7. an iron knife blade and a bronze thread. steel has a great force, especially if

knowledge of them. they know vaguely that hellebore is deadly, as they know weed-killer is, but they do not know the correct dose of either, and they do not know where to get hellebore. in the middle ages whenever typhus fever broke out, as it did very frequently, it was a stock thing to say the witches or the jews had poisoned the wells. just because a witch may use a prehistoric cure to heal a sick child, it does not necessarily mean that it is done for an evil end. some individual witches may have done wrong and evil things, but they are not the only ones who can be blamed for that. the most obvious form of doing evil is by sympathetic magic, the making of images. this is done all over the world; if the victim knows it is being done and firmly believes that it will kill him, then he ca

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

es, but no one can partition off the all-embracing sky overhead. the indivisible sky surrounds all and includes all. so common man in ignorance says, my religion is the only one, my religion is the best. but when his heart is illumined by true knowledge, he knows that above all these wars of sects and sectarians presides the one indivisible, eternal, all-knowing bliss. as a mother, in nursing her sick children, gives rice and curry to one, and sago arrowroot to another, and bread and butter to a third, so the lord has laid out different paths for different men suitable to their natures. dispute not. as you rest firmly on your own faith and opinion, allow others also the equal liberty to stand by their own faiths and opinions. by mere disputation you will never succeed in convincing another

lied) malunkyaputta, anyone who should say, i will not lead the religious life under the blessed one until the blessed one shall elucidate (these things) to me that person would die, malunkyaputta, before the tathagata had ever explained this to him. it is as if a man had been wounded by an arrow thickly smeared with poison, and his friends and companions were to cure for him a physician; and the sick man were to say, i will not have this arrow taken out until i have learnt whether the man who wounded me belonged to the warrior caste, or to the brahmin caste, or to the agricultural caste, or to the menial caste. or again he were to say, i will not have this arrow taken out until i have learnt the name of the man who wounded me, and to what clan he belongs. or again he were to say, i will n

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

the talmud says- six things are disgraceful to a wise man. to walk alone at night; to scent oneself for walking by day; to talk with a strange woman in the street; to talk at table with the ignorant; to wear ragged shoes, and to be late at the house of prayer. berachoth, 43. 2. six things lay up capital for hereafter, and also bear interest in this world. hospitality well ordered; comfort to the sick; prayerful meditation; early instruction of children; training in the mosaic law, and charitable treatment of neighbor. sabbat 127. i evil demons have 6 characters; like men, they take food and drink, they beget and they die; like angels, they have wings, they pass from one end of the world to the other, and they can learn the future. talmud. numbers--th eir occu lt power an d mys tic vir tu

nty (20, they used nails, meaning those of hands and feet. edward b. tylor# 111. chapter nineteen other higher numbers numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott he 14 days of burial, in the master s degree. 14 parts into which the body of osiris was divided. a type of christ, sacrificed on the 14th day of the month. an amulet of 14 points has been used to cure the sick. there are 14 books of the apocrypha. they were written originally in greek, never in hebrew. an israelite had to partake of 14 meals in the booth during the feast of tabernacle. the israelites killed the paschal lamb on the 14th day of the month nisan. in matthew, chap. i, we find the genealogy of jesus recited in three series of 14 names, the first under patriarchs and judges, the second un

WORKING CEPHALOEDIUM VERSION 1

n further enlightenment? lii- earth of earth "when one's resting is like that of the back& he loses a ll consciousness of self: when he walks in his own courtyard& does not see any of the persons in it- then there will be no error" die jovis: began the pantacle of xvi& went on with my fish story; which by the way is the blasting of the old tower of jesus-tyranny. de martis: we have all three been sick in various ways, so that save for beginning the painting of the pantacle no work has been done. i ask a symbol to indicate our proper course of action: xx- airy part of kteis. cf. general symbol, i should suppose that this means that we can now begin again. what shall we do tomorrow die mercuri? x- phallic part of water. the tiger. see line 6. consider the whole course that is trodden& examin

WORKING CEPHALOEDIUM VERSION 2

in further enlightenment? lii- earth of earth "when one's resting is like that of the back& he loses all consciousness of self: when he walks in his own courtyard& does not see any of the persons in it- then there will be no error" die jovis: began the pantacle of xvi& went on with my fish story; which by the way is the blasting of the old tower of jesus-tyranny. de martis: we have all three been sick in various ways, so that save for beginning the painting of the pantacle no work has been done. i ask a symbol to indicate our proper course of action: xx- airy part of kteis. cf. general symbol, i should suppose that this means that we can now begin again. what shall we do tomorrow die mercuri? x- phallic part of water. the tiger. see line 6. consider the whole course that is trodden& examin

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

he throne of god himself, and indudeth even archangels, angels and spirits "these four fraters also erected a building to serve as a temple and headquarters of their order, and called it collegium and spiritum sanctum, or the college of the holy spirit. this now being finished, and the work of establishing the order being extremely heavy; and because they devoted much time to the healing of those sick and possessed who resorted to them, they initiated four others, viz: fraters r.c (the son of the deceased father's brother of c.r.c, c.b. a skillful artist, and p.d, who was to be cancellarius; all being germans except la, and now eight in number. their agreement was: 1. that none of them should profess any other thing, but cure sick, and that freely. 2. that they should not be constrained to

o transmit to him" instruct him to enter this hall of the adepti, his hands meekly folded upon his breast; let him say clearly and humbly 'i..hereby request you to bestow upon me the true etheric link which unites us in unbroken succession with our founder and father christian rosenkreutz and his companions. may he transmit therewith the spiritual knowledge and power of healing and comfort to the sick and sorry, and may i be enabled to use those gifts for the good of the rosicrucian order to which i have the honour to belong. i pledge myself to use this link according .to the ancient traditions of the order, and i proclaim my sincere belief in the person known to us as christian rosenkreutz, who founded the order to which i have the honour to belong' v.h. 2nd adept, assist the third adept

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