Michael Wynn's Occult Reference Library
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old breath. slowly rise and begin to do your ritual work. part one: the qabalistic cross step 1 you should begin this and all rituals by first calming your interior self and relaxing your whole body. this is easily achieved by performing the four fold breath. on completing the relaxation exercise, begin visualizing yourself growing taller and bigger. your entire body should grow upward toward the sky and into the infinite space above. allow your mind to drift into that vast region of the infinite which presides above all things and time. literally see the earth shrinking beneath your feet. see the planets, the solar system and then the galaxy becoming smaller. your body should be so enormous that even the milky way has no significance to your size. above your head, as you continue to grow

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

t et de loing mire, ben. 11687. qui haut siet et loins voit, berte 44, 181. guitecl. 2, 139. der liber der blauen decke sitzt, melander jocoseria 1, 439. cot almahtico, dii himil inti erda gaworahtos (wroughtest heaven and earth, wessobr. geb. eel scnhor, qui lo nion a creat, ferabr. 775( ui tot le mont forma, berte 143. que fezit nueyt e dia, ferabr. 3997. per aycel senhor que fetz eel e rozada (sky and dew, ferabr. 2994. 4412. qui fist ciel et rousee, berte 28. qq. 111. 139. 171. 188. aimon 876. qui feis mer salee, berte 67. qui fist et mer et onde, meon 3, 460. des hant daz mer gesalzen hat, parz. 514, 15. qui fait courre la nue, berte 24 god, lo6. 183 ve )e\r]jepeta zeu. par celui qui fait toner, een. 1gg58. 17780. par qui li soleus raie, berte 13. 81. der himel und erde gebot und die

part of proper names: goth. ansila, ohg. anso; the ohg. anshelm, anshilt, anspald, ansnut conespond in sense to cotahelm, cotaliilt &c; as. osweald, oslaf, osdasg, osred; on. asbiorn^ asdis, asgautr, aslaug, asmundr &c. now in ulphilas lu, 2, 41-2, cms denotes a beam, 8ok6, which is also one meaning of the on, as, whether because the mighty gods were thought of as joist, rafter and ceiling of the sky, or that the notions of jugum and mountain-ridge were associated with them, for as is especially used of jugum terrse, mountain-ridge. pan. bierg-aas (dettias= sliding beam, portcullis, landn. 3, 17. but here we have some other striking passages and proofs to weigh. an as. poem couples together' esa gescot' and' ylfa gescot' the shots of auses and of elves, jaculum divorum et geniorum, just as

in, hel. 47, 13. 114, 19. 125,6. sigidryhtcn, cfedm. 33, 21. 48, 20. sigmetod, beow. 3544. vigsigor, beow. 3108^ elsewhere sigoradryhtcn, sigorafrcd, sigoraiccaldcnd, sigoragod, sigoracyning. it is even possible that from that ancient sihora sprang the title sira, sire still current in teutonic and eomance languages^ the gods being represented as superi and njjjjrcgin, as dwelling on high, in the sky, uphimin, up on the mountain height (as, ans, it was natural that individual gods should have certain particular mountains and abodes assigned them. thus, from a mere consideration of the general names for god and gods, we have obtained results which compel us to accept an intimate connexion between expressions in our language and conceptions proper to our heathenism. the' me and god' the grac

, 6. 48, 16. 144, 24 we have: te ijedu hntgan. 58, 12: te drohtine hnigan. 176, 8: te bedu fdlan. 145, 3: gihneg an kniobeda. in the s61arlio3 is the remarkable expression: henni ec laut, to her (the sun) i bowed, sam. 126; from liua inclinare. falla a kue ok luta, vilk. saga cap. 6. nu sirauk kongsdottir sinn icgg, ok mrelti, ok sir i loptiff tqyp (stroked her leg, and spoke, and looks up to the sky, vilk, saga cap. 61, so the saga of st. olaf tells how the men bowed before the statue of thor, hitu j?vi skrimsli, fornm. sog. 4, 247. fell til iardar fyrir likneski (fell to earth before the likeness. fornm. sog. 2, 108. the langobards are stated in the dial. gregorii]\i. 3, 28 to have adored s%d)inissis cervicibus a divinely honoured goat's head. in the middle ages people continued to boiv

y the principal one. here and there a god may haunt a mountain-top, a cave of the rock, a river; but the grand general worship of the people has its seat in the grovc^ and nowhere could it have found a worthier (see suppl. at a time when rude beginnings were all that there was of the builder's art, the human mind must have been roused to a higher devotion by the sight of lofty trees under an open sky, than it could^ feel inside the stunted structures reared by unskilful liands. when long afterwards the architecture peculiar to the teutons reached its 1 to the lat. lucus would correspond a goth, liuhs, and this is confirmed by the ohg. wi, as. icdh. the en<,d. lea, ley has acquired the meaning of meadow, fiehl; also the slav, lug, boh. lutz, is at once grove, glade, and meadow. not only the

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

tree- defined in magick as a tree of new beginnings and regeneration- breathes out enough oxygen for a family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones, the animals, the people and everything else on the earth and in the waters and the sky. our higher selves, our souls, are influenced by the cycles of the sun, the moon, the stars and the natural world on a deep spiritual level. we can draw down their energies into ourselves to amplify and replenish our own, like tapping into a cosmic energy supply rather than having to recharge our powers from our own, separate dynamos. through them and through us courses the universal life forc

her womb full with child. the full moon was also associated in later ages with romance and passion, originally because this coincided with peak female fertility. moon magick for the increase of love and fertility is still practised under the auspices of the waxing moon. it was not until about 3,000 years ago that the male role in conception was fully understood in the west, and only then were the sky father deities able to usurp the mysteries of the divine mother. a trinity of huge, carved stone goddesses, representing the three main cycles of the moon, and dating from between 13000 and 11000 bc, was found in france in a cave at the abri du roc aux sorciers at angles-sur-l'anglin. this motif continued right through to the triple goddess of the celts, reflecting the lunar cycles as maiden

devote the necessary evenings for the coven, or do you have a packed schedule and many commitments, which prevent you from setting aside a regular time? perhaps you may want to explore magick more informally with like-minded people where the emphasis is on spontaneity. it is important that you choose a coven that operates in a manner with which you feel comfortable. some modern covens do practise sky-clad, or naked, but i would advise you to avoid this, as this can make some people feel very self-conscious and needs very strong parameters to prevent ceremony from spilling into everyday relationships. it can also detract from the spirituality of the ritual. if sexual attraction or spontaneous sexual fantasies are allowed to arise between members of a group, this can make ritualistic contact

or spontaneous sexual fantasies are allowed to arise between members of a group, this can make ritualistic contact very difficult, especially where members are in relationships with people outside the coven. the sacred marriage, which involves ritual sex between god and goddess, is an important part of seasonal celebrations. however, modern covens often celebrate the ritual coupling of earth and sky by plunging a knife into a chalice of water, or by the use of physical sex carried out in private, by an established couple, out of sight of the coven. in this way, any very human complications may be prevented from creeping into the ritual. it is also possible to come across well-meaning but totally inexperienced groups who attempt to practise the kind of work that a medium, white witch or he

ysically outside it but spiritually within, manipulating the symbols within it. i have also known modern witches who will create an instant circle on paper or even on a computer screen. if you have the space, you can keep a magick circle marked out with stones in a corner of your garden or painted on the floor of a room covered with a large rug. attics are especially good since you are nearer the sky. if you are able to keep a special area for your circle, scatter dried lavender or pot pourri on it before each use, and sweep it in circles widdershins to remove any negativity. whatever the form or size of your circle, mark the four main compass directions within it. in the marker positions, you can use stones, lines on the floor, four crystals hanging on cords on the four walls or candles i

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ousness. in other words, the only proper translation is in poetry, art and music. 16. if you examine the highest poetry in the light of common sense, you can only say that it is rubbish; and in actual fact you cannot so examine it at all, because there is something in poetry which is not in the words themselves, which is not in the images suggested by the words 'o windy star blown sideways up the sky' true poetry is itself a magic spell which is a key to the ineffable. with music this thesis is so obvious as hardly to need stating. music has no expressed intellectual content whatever, and the sole test of music is its power to exalt the soul. it is then evident that the composer is himself attempting to express in sensible form some such sublimities as are attained by those who practise ma

ALEISTER CROWLEY ACROSS THE GULF

st sebek should rise from the abyss. on the roof of the palace watched the three chief astrologers of pharaoh with their instruments, and four armed men from the corners of the tower announced each god as it rose. so these three men ached and sweated at their task; for they had become most anxious. all day my birth had been expected; but as toum drew to his setting their faces grew paler than the sky; for there was one dread moment in the night which all their art had failed to judge. the gods that watched over it were veiled. but it seemed unlikely that fate would so decide; yet so they feared that they sent down to the priest of thoth to say that he must at all costs avoid the threatening moment, even if the lives of mother and child should pay for it; and still the watchmen cried the ho

e afraid, being in a great sweat of passion, of which i dared to speak to no man. nor did i dare to speak even privily in mine own heart thereof, lest i should discover its nature. but i sent my favourite, the virgin istarah (slim, pallid, and trembling as a young lotus in the west wind, with my ring of office, to enquire of the old magus of the well. and he answered her by pointing upward to the sky and then downward to the earth. and i read this oracle as if ti were spoken "as above, so beneath" this came to me as i had flung myself in despair at the feet of my lady, covering them with my tears; for by a certain manifest token i now knew that i had done a thing that was so dreadful that even now- these many thousand years hence- i dare hardly write it. i loved the veiled one. page 14 gul

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

an may become as popular among magicians as the strange, angelic language of enochian, discovered by dr. dee in elizabeth england. in greek, in the original ms, a common incantation would look something like this (using roman characters for the greek 'o kakos theos 'o kakos daimon 'o daimon pneuma tou ouranou thumethere! pneuma tes ges thumethate (o wicked god o wicked demon o demon spirit of the sky, remember! spirit of the earth, remember) yet, a word like shammash, the name of the solar deity, would read samas or sammas, and in the text of the necronomicon we would make the word read like its original. the "conjuration of the watcher" follows the fire god conjuration. the word "watcher" is sometimes used synonymously with "angel, and sometimes as a distinct race, apart from angelos: egr

to the desert (a form of exorcism) gelal incubus gigim xul evil spirit gidim xul evil ghost idimmu demon idpa fever kashshaptu witch lalartu phantom lalssu spectre lilit succubus maskim xul evil fiend (ambusher, lier-in-wait) mulla xul evil devil rabishu (same as maskim xul) telal wicked demon (warrior) uggae god of death uruku larvae utuk xul evil spirit zi dingir anna kanpa! spirit, god of the sky, remember! zi dinger kia kanpa! spirit, god of the earth, remember! a word concerning the original manuscript the editor and the publishers anticipate that there will be a demand at first for privileged views of the original necronomicon, whether out of curiosity's sake, or by nervous experimenters who will be certain that we did not copy a sigil correctly, etc. let us hasten to state at this

low. his step on the ladder of lights is blue. this is his seal, which you must write on perfect parchment, or no the broad leaf of a palm tree, having no other person about you who may watch you in its construction. being finished, it should be wrapped in a square of the finest silk and lain aside until such time as you desire its use, and then, it should be removed only when its light is in the sky. such is also the best time for its manufacture. the number of nebo is twelve and this is his seal: the goddess of venus is the most excellent queen inanna, called of the babylonians ishtar. she is the goddess of passion, both of love and of war, depending upon her sign and the time of her appearance in the heavens. she appears as a most beautiful lady, in the company of lions, and partakes of

ity. the horns of a stag are his symbol. his gate is the last you will come upon in the rites that follow. his step on the ladder of lights is black. this is his seal, which you must engrave on a leaden plate or bowl, keeping it well hidden from the eyes of the profane. it should be wrapped and put away as all the others, until its use is desired. it should never be removed when the sun is in the sky, but only after the night has fallen and the earth grown black, for ninib knows the best the ways of the demons that prowl among the shadows, looking for sacrifice. he knows best the territories of the ancient ones, the practices of their worshippers, and the locations of the gates. his realm is the realm of the night of time. his number is four, as the quarters of the earth, and the following

step. and thou should have with thee the seal of the particular step whereupon thou walkest, which is the seal of the star appertaining thereunto. thou must needs prepare an alter to face the north, having upon it the statues of thine deities, or some such suitable images, an offering bowl, and a brazier. upon the earth should be inscribed the gate appropriate to the walking. if above thee is the sky, so much the better. if there be a roof above thine head, it must be free from all hangings. not even a lamp should be suspended over thee, save in operations of calling, which is discussed elsewhere (if the gods grant me the time. the only light shall be from the four lamps upon the ground, at each of the four gates of the earth: of the north, one lamp; pf the east, one lamp; of the south, on

ALEISTER CROWLEY BOOK OF THE LAW

iestess say-and her eyes shall burn with desire as she stands bare and rejoicing in my secret temple-to me! to me! calling forth the flame of the hearts of all in her lovechant. i,63: sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i,64: i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. i,65: to me! to me! i,66: the manifestation of nuit is at an end. chapter ii ii,1: nu! the hiding of hadit. ii,2: come! all ye, and learn the secret that hath not yet been revealed. i, hadit, am the complement of nu, my bride. i am not extended, and khabs is the name of my house. ii,3: in the sphere i am everywhere the centre, as she, the circumference, is nowhere found. ii,4: yet she shall b

obed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! iii,35: the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khut. iii,36: then said the prophet unto the god: iii,37: i adore thee in the song- i am the lord of thebes,and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o r-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still m

rst ordeal& it will be to him as silver. iii,65: through the second, gold. iii,66: through the third, stones of precious water. iii,67: through the fourth, ultimate sparks of the intimate fire. iii,68: yet to all it shall seem beautiful. its enemies who say not so, are mere liars. iii,69: there is success. iii,70: i am the hawk-headed lord of silence& of strength; my nemyss shrouds the night-blue sky. iii,71: hail! ye twin warriors about the pillars of the world! for your time is nigh at hand. iii,72: i am the lord of the double wand of power; the wand of the force of coph nia-but my left hand is empty, for i have crushed an universe& nought remains. iii,73: paste the sheets from right to left and from top to bottom: then behold! iii,74: there is a splendour in my name hidden and glorious

ALEISTER CROWLEY LIBER 777

d of avith 7 twmyruc shaarimoth gates of death yadmca hqrcm hlmnc samlah of masrekah 8 twmla tzelmoth shadow of death adramelek laylb tybhr lwac saul of reheboth 9 tylyl nh lub baal-hannan 10 \nhyg gehinnom hell hmun wup rdh hadar of pau cix (continued* the dukes of edom. cx. elements and quarters (sepher yetzirah. cxi. sephirothic colours (dr. jellinek. 0. 1 \yyj \yhla hwr concealed light 2. air sky blue 3. water and earth yellow 4 hmbylha aholibamah fire white 5 hla elah height red 6 kyp pinon depth white-red 7 znq kenaz east whitish-red 8 myt teman west reddish-white 9 laydgm and rxbm mibzar and magdiel south white-red-whitsh-red-reddish-white 10 \ryu eram north the light reflecting all colours cxii. alchemical tree of life (i. cxiii. alchemical metals (ii. cxiv. passwords of the grades

ith 3 bodies 1 black, 1 red, 1 white a man leading cows, and before him an ape and bear 26 a man holding in his right hand a javelin and in his left a lapwing. a man with an ape running before him 28 a man with bowed head and a bag in his hand. a man arrayed like a king, looking with pride and conceit on all around him. 29 a man with two bodies, but joining their hand. a grave man pointing to the sky. cli. magical images of the decans (cadent. clii. perfumes (ascendant. cliii. perfumes (succedent. cliv. perfumes (cadent. 15 a restless man in scarlet robes, with golden bracelets on his hands and arms myrtle stammonia black pepper 16 a swarthy man with white lashes, his body elephantine with long legs; with him, a horse, a stag, and a calf costum codamorns cassia 17 a man in mail, armoured w

t to the hebrew x (described helpfully as spiritus asperrimus 2 under dental consonants. while this may be a little awkward and confusing, i would submit it is to be preferred to a transliteration scheme which manages to give the same transliteration for two different chinese characters (vide the wilhelm-baynes i ching, s.v. hexagram 63. the main traditional glosses to the trigrams are: 7 heaven, sky 6 water (marsh or lake) 5 fire, sun, lightning 4 thunder 3 wind and wood 2 water (rain, clouds, springs, moon 1 hill or mountain 0 earth additional traditional correspondences can be found in the eighthwing (appendix v. in the legge edition, shuo kwa/ discussion of the trigrams in part ii of the wilhelm-baynes editio gliber ]wnj [chanokh] sub figur lxxxiv a brief abstract of the symbolic repre

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

t to right "1. earth: the god set fighting" frontal figure. rt. foot pointed to the fore and angled slightly outward with weight on ball of foot. lf. heel almost touching rt. heel and foot pointed left. arms form a diagonal with body, right above head and in line with left at waist height. hands palmer and open with fingers outstretched and together. head erect "2. air: the god shu supporting the sky" frontal. heels together and slightly angled apart to the front, flat on floor. head down. arms angled up on either side of head about head 1.5 ft. from head to wrist and crooked as if supporting a ceiling just at head height with the finger tips. the palms face upward and the backs of the hands away from the head. thumbs closed to side of palms. fingers straight and together "3. water: the go

cannot pray to god to cause them, for the gods are but names for the forces of nature themselves. but "as a mystic, he knows that all things are phantoms of one thing, and that they may be withdrawn therein to reissue in other attire. he knows that all things are in himself, and that he is all-one with the all. there is therefore no theoretical difficulty about converting the illusion of a clear sky into that of a tempest. on the other hand, he is aware "as a magician, that illusions are governed by the laws of their nature. he knows that twice two is four, although both "two" and "four" are merely properties pertaining to one. he can only use the mystical identity of all things in a strictly scientific sense. it is true that his experience of clear skies and storms proves that his nature

panied by a tempest of brilliant light, almost always, and also in many cases by an outburst of sound, stupendous and sublime in all cases, though its character may vary within wide limits<forms, by even the ordinary man> the spate of stars shoots from the head of the will-symbol, and is scattered over the sky in glittering galaxies. this dispersion destroys the concentration of the adept, whose mind cannot master such multiplicity of majesty; as a rule, he simply sinks stunned into normality, to recall nothing of his experience but a vague though vivid impression of complete release and ineffable rapture. repetition fortifies him to realise the nature of his attainment; and his angel, the link once

hat show no mortal sign of truth, but desecrate the light divine, seducing from the sacred mysteries. but, after all these folk of fear are driven before the avenging levin that rives the opening skies, behold that formless and that holy flame 292 that hath no name; the fire that darts and flashes, writhes and creeps snake-wise in royal robe wound round that vanished glory of the globe, unto that sky beyond the starry deeps, beyond the toils of time- then formulate in thine own mind, luminous, concentrate, the lion of the light, a child that stands on the vast shoulders of the steed of god: or winged, or shooting flying shafts, or shod with the flame-sandals. then, lift up thine hands! centre thee in thine heart one scarlet thought limpid with brilliance of the light above! drawn into naug

the glory in the end and the beginning; yea, in the end and the beginning. 431 liber a'ash vel capricorni pneumatici sub figura ccclxx. 0. gnarled oak of god! in thy branches is the lightning nested! above thee hangs the eyeless hawk. 1. thou art blasted and black! supremely solitary in that heath of scrub. 2. up! the ruddy clouds hang over thee! it is the storm. 3. there is a flaming gash in the sky. 4. up. 5. thou art tossed about in the grip of the storm for an aeon and an aeon and an aeon. but thou givest not thy sap; thou fallest not. 6. only in the end shalt thou give up thy sap when the great god f.i.a.t. is enthroned on the day of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed fro

ALEISTER CROWLEY MAGICK WITHOUT TEARS

and practice magick? because you can't help doing it, and you had better do it well than badly. you are on the links, whether you like it or not; why go on topping your drive, and slicing your brassie, and fluffing your niblick, and pulling your iron, and socketing your mashie and not being up with your putt- that's 6, and you are not allowed to pick up. it's a far cry to the nineteenth, and the sky threatens storm before the imminent night. love is the law, love under will. fraternally, 666 chapter iii hieroglyphics: life and language necessarily symbolic cara soror, do what thou wilt shall be the whole of the law. very natural, the irritation in your last! you write "but why? why all this elaborate symbolism? why not say straight out 15^ weh note: expound here a bit to clarify crowley's

a.com 311 escape, and either by instinct or by observation, have the sense to keep secret. now whatever their own peculiar genius may select as their line, they will realise that nothing is possible in any way while the accursed system stands. their first duty is revolt. and presently some one will come along with the wit and the will and the weapon, and blow the whole most damnable bag of tricks sky-high. we had better busy ourselves about this while it is still possible to get back to freedom without universal bloodshed "all right, master, you win! now give us your own idea of utopia" an utopia to end utopias? very good, so i will. education, to begin with; well, you've had all that in another letter. the main thing to remember is that i want every individual taught as such, according to

ALEISTER CROWLEY MEDITATION

white and the black; of these the black is more important than the white, for the white has no hood. these robes may be varied by the addition of various symbols, but in any case the shape of the robe is a tau. the general symbolism which we have adopted leads us, however, to prefer the description of a robe which few dare wear. this robe is of a rich silk of deep pure blue, the blue of the night sky: it is embroidered with golden stars, and with roses and lilies. around the hem, its tail in its mouth, is the great serpent, while upon the front from neck to hem falls the arrow described in the vision of the fifth aethyr. this robe is lined with purple silk on which is embroidered a green serpent coiled from neck to hem. the symbolism of this robe treats of high mysteries which must be stud

ALEISTER CROWLEY SEPHER SEPHIROTH

lso (referred to daath) mg#b the name m#h lioness h#yl dominator +lw# moses (cf. 351) h#m shiloh (perhaps ghe whose it is h or gpacific h; also a place name) hly# he was appeased (esther 7:10) hkk# 346 a spring; spring water rwqm a water-pipe; channel rwnc the will (i.r.q. 90; delight, favour, grace (i.z.q. 102) nwcr 347 palanquin (ct. 3:9; bridal bed; nuptial chariot( gwedlock, or the artificial sky under which they are joined in wedlock h) nwyrp) 348 five; to set in array #mx 350 a sapphire (ex. 28:18) ryps ophir; a young mule; dust of the earth rp( the horn; head; to send out rays, shine nrq vacuum mqyr [conscious] intelligence lk# tooth n# and god saw that it was good bw+ yk myhl )ryw 351 man #n) ishim, flames: the angelic choir of malkuth; burnt or incense offering my) lifted)#n moses

es nw#l tziruph, combinations: tables of temurah pwryc 387 the milky way (lit. gthe way of milk h; but cf. 525) blxh lyb# 388 the hardest rock (ps 114:8 #ymlx to search out diligently #px table; bread (cf. 394) nxl# 389 realized, materialized, corporeal m#gwm judge; judgment +p# 390 male and female (gn. 1:27) hbqnw rkz retroactively (rpm nourishing, supplying, maintaining snrp heavens, firmament, sky (always pl; referred to ruach) mym# oil nm# 391 salvation, help h(w#y the inscrutable height: a title of kether hl(m mwr 392 spices mym#b dwelling, habitation nb#m paths mylyb# 394 table (cf. 388) nxlw# 395 the heavens mym#h the oil nm#h judge +pw# eight hnm# neschamah: the soul in the supernals (or in binah, when the supernals are considered as three; cf. then 25& 37) hm#n 396 intellectual (a

0 chaff *cm difficulty, narrowness; egypt *myrcm 944 purple *nmgr) 945 eyelids *ny(h ypnk 947 a citadel; a secured house, a fortified castle *nwmr) 948 to leaven, ferment *cmx he shall smite *cxm amen, our light *rw) nm) son of the gods *nyhl) rb 949 realized, materialized, corporeal *m#gwm 950 every way turning (see 1204) tkphtmh flower; hawk *cn surrounding, encircling *pyqm heavens, firmament, sky (always pl; referred to ruach *mym# 951 the torah, or book of the law (lit. gbook of instructions h) hrwt rps hear, o israel! l)r#y (m# the small point: a title of kether tw#p hdwqn robust; oaken *cym) the inscrutable height: a title of kether *hl(m mwr 952 spices *mym#b paths *mylyb# 953 vigils, watches [of the night] twrwm) 955 the heavens *mym#h 956 merciful father *nmxrh b) a pomegranate *

embers [of the body; fragments *myqrp the righteousness is the foundation of the world: the full title of yesod *mlw( dwsy qydc 992 the joy of the whole earth cr)h lk #w#m 993 a sweet smell *nwrpz 996 the most holy ancient one: a title of kether)#ydq )qyt( the will (i.r.q. 90; delight, favour, grace (i.z.q. 102 *nwcr 997 palanquin (ct. 3:9; bridal bed; nuptial chariot( gwedlock, or the artificial sky under which they are joined in wedlock h *nwyrp) 998) a verbal treaty nw#l tyrb 999 judges *my+p# 1000 thashraq: a qabalistic method of exegesis: gspelling qabalistically backward h (the last four letters of the alphabet in reverse) qr#t crown of flowers, diadem, fillet *cyc the end, appointed time (dan. 12:14; see 305 *cq terror *pr the horn; head; to send out rays, shine *nrq tooth *n# whole

ALEISTER CROWLEY THE HEART OF THE MASTER

ess, twin forms of thy play! xx be every act an act of love and worship! be every act the fiat of a god! be every act a source of radiant glory! xxi treat time and all conditions of event as servants of thy will, appointed to present the universe to thee in the form of thy plan. and: blessing and worship to the prophet of the lovely star! the shadows suddenly faded as the clouds vanished from the sky; and there is no more writing on the heavens, for that which was written was graven upon mine heart. the four virtues of the heart of the master. light is throned in the heart of the master, so that he thinks no evil. for in that light all is truth. falsehood is but a function of the conditions of time and space, and the idea of evil comes only from perceiving the oppositions which are transce

ALEISTER CROWLEY THE I CHING

ourse upon the subject by his understanding of the tao. abrahadabra a(rgenteum) a(strum) publication in class b 1 khien lingam of lingam- khien originating from the term, piercing advantageous, right and firm. the dragon lurks: it is no time to act. the dragon's in the field: now make thy pact. be active, watchful, using care and tact. the dragon leaps; a bursting cataract. the dragon ploughs the sky with pace exact. exceed not, dragon; lest thy force react (if all this heavenly hosts of dragons lacked their heads, good fortune would become a fact) 2 the khwan hexagram yoni of yoni- khwan: great, originating, right and fair, piercing and helpful, firm as in the mare. if the true man should move, his feet will stray; for him to follow is his proper way. hoar-frost! the strong one cometh by

d move, his feet will stray; for him to follow is his proper way. hoar-frost! the strong one cometh by and by. straight, square and great, advantage springs to aye. maintain, but boast not virtue's majesty. here is a sack made safe by skillful tie. behold the yellow skirt; ill fortune fly. dragons at war: gold, blood and porphyry (correct and firm the conduct, thou shalt spy good fortune from the sky) 3 the chun hexagram moon of fire- chun; firm, correct; great progress this evinces and vantage from appointing feudal princes. hard mere advance, maintain thy place correct. distress, retreat; fear not, a friend is nigh. lost in the wood, seek not a deer to espy. retreating, seek thy mate; with him, aim high. dispense rich favors as thy friends expect. thine house bolt; bleed tears of agony!

r with caution or beware regret! 36 the ming hexagram yoni of sun- ming: intelligence sore hurt; reflect on the position rigidly correct. hurt? droop thy wings and fast, while critics leaguer. a horse may save one wounded in the thigh. thy great foe taken, be thou not over eager! escape from night by mind's propriety. think how the court of ki met destiny. at last earth swallows him that trod the sky. 37 the kia zan hexagram air of sun- kia zan: the household: this right rule's its base! the wife be firm, correct, in her own place. first, proper law's the necessary thing. house keeper, keep the house with modesty! be stern for idleness and chattering. thus fortune helps enrich the family. all share the luck of the high handed king. sincere, majestic, the end's glittering. 38 the khwei hexa

ss- but still aim high! 46 the shang hexagram yoni of air- shang: the ascent; go seek the lofty one! and in the south give worship to the sun! make thyself welcome with the great; aim high! small gifts are sweetened by sincere good will. but empty cities- art thou bold to fill? the king rewards thy true sincerity; ascend the stairs with proper dignity. firm right maintain, though blind the silent sky! 47 the khwan hexagram water of moon- khwan: straitened and distressed; the great man acts. but rhetoric is far removed from facts. bare buttocks- tree stump- valley- hopes decay. embarrassed king, be quiet and sincere! rocks, thorns- come home, and find thy wife astray. even with friends the course is hard to steer. rebellion? honesty has nought to fear. bound? on the brink? repent and take t

l, moderate; but vex not men with harshness overweigh! 61 the kung fu hexagram air of water- kung fu: supreme sincerity; thy wish fulfilled. for this moves even pigs and fish. trust thou thyself, repose in thine own sphere. but welcome and reciprocate good cheer. a mate involves vicissitudes that vary; he travels fast who travels solitary! men are most loyal to men most sincere; but failure's for sky-soaring chanticleer! 62 the hsiao kwo hexagram fire of earth- hsiao kwo: exceeding in small things i've heard to soar too high is risky for the bird. the issue's evil when birds soar too high; the wisest course is humble loyalty. without precautions, enemies assail; but adaptation and sound care prevail. birds in a cave- sure marks for archer's eye! ambition, in bad times, is lunacy. hsiao kwo

ALEISTER CROWLEY THE LAW OF LIBERTY

uptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you; come unto me" and thus she ends "sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to me! to me" and with these words "the manifestation of nuit is at an end" iii. in the next chapter of our book is given the word of hadit, who is the complement of nuit. he is eternal energy, the infinite motion of things, the central core of all being. the manifested universe comes from the marriage of nuit and hadit; without this could no thing be. this eternal, this perpetual marriage-fe

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

o praise him? shall not his theologians, divining his nature, declare him? shall not even those who but sweep the courts of his temple, partake thereby of his person? and shall not our science lay hands on him, measure him, discover the depths, calculate the heights, and decipher the laws of his nature? also: to us of thelema, thus having trained our hearts and minds to be expert engineers of the sky-cleaver love, the ship to soar to the sun, to us the act of love is the consecration of the body to love. we burn the body on the altar of love, that even the brute may serve the will of the soul. we must then study the art of bodily love. we must not balk or bungle. we must be cool and competent as surgeons; brain, eye and hand the perfectly trained instruments of will. we must study the subj

rid of his surplus energy in enjoyment, he finds life easy, and submits. deprive him of pleasure, of ecstasy, and his mind begins to worry about the way in which he is exploited and oppressed. very soon he begins furtively to throw bombs; and, gathering strength, to send his tyrants to the gallows. al i,64 "i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky" the old comment 64. the supreme affirmation. al i,65 "to me! to me" the old comment 65. the supreme adjuration. al i,65 "the manifestation of nuit is at an end" the old comment 66. the end. the second chapter al ii,1 "nu! the hiding of hadit" the old comment 1. as had, the root of hadit, is the manifestation of nuit, so nu, the root of nuit, is the hiding of hadit. the new comment we see agai

, to criticise; these things lead to division of will and to stagnation. they are shackles of our going. they hamstring our pegasus. we are to rise up- to go- to love- we are to be awake, alert "joyous and eager, our tresses adorning, o let us beleaguer the city of morning" the secret of magick is to "enflame oneself in praying" this is the ready test of a star, that it whirls flaming through the sky. you cannot mistake it for an old maid objecting to everything. this universe is a wild revel of atoms, men, and stars, each one a soul of light and mirth, horsed on eternity. observe that we must 'rise up' befor we 'awake' aspiration to the higher is a dream- a wish-fulfilment which remains a phantasm to wheedle us away from seeking reality- unless we follow it up by action. only then do we b

ritated or excited form of s, emphasizing elements of anger and alarm- yet certain holy nuns concealed the secret in songs upon the lyre. b bursting forth. phallus and vulva. kissing* now did the horror of time pervert all things, hiding the purity with a loathsome thing, a thing unnameable. f compound of p& h* yea, and there arose sensualists upon the firmament, as a foul stain of storm upon the sky. s devence, warning, etc* and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. m the will to die* also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. n the vibration which includes life and death as complementary curves- then only was heaven established to bear sway; for only in the lowest corruption is form m

nefit the details of the magical formula of ra hoor khuit. to link together the centuries in this manner is nothing strange to the accomplished magician; but in view of the true character of time as it appears to the adept in mysticism, the riddle vanishes altogether. al iii,37 "i adore thee in the song- i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still

ALEISTER CROWLEY THE OTO GNOSTIC MASS

or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me! to me! to me! sing the raptuous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you. i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to me! to me! the priest mounts the second step. the priest: o secret of secrets that art hidden in the being of all that lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i. i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life; yet therefore is the knowledge of me the knowledge of death. i

ALEISTER CROWLEY THE SWORD OF SONG

g a little funny in mr. crowley s passionate devotion to deities who bear such names as mout and nuit, and ra and shu, and hormakhou. they do no seem to the english mind to lend themselves to pious exhilaration. mr crowley says in the same poem: the burden is too hard to bear, i took too adamant a cross; this sackcloth rends my soul to wear, my self-denial is as dross. o, shu, that holdest up the sky, holy up thy servant, lest he die! we have all possible respect for mr. crowley s religious symbols, and we do not object to his calling upon shu at any hour of the night. only it would be unreasonable of him to complain if his religious exercises were generally mistaken for an effort to drive away cats. moreover, the poets of mr. crowley s school have, among all their merits, some genuine int

ALEISTER CROWLEY EQ I 1

of god; trampled cross and rosy core; brake the thunder-tool of thor; meek and holy acolyte of the priestly hells of spite, sleek and shameless catamite of the beasts that prowl by night! like a star that streams from heaven through the virgin airs light-riven, from the lift there shot and fell an admirable miracle. 41 carved minute and clean, a key of purest lapis-lazuli more blue than the blind sky that aches (wreathed with the stars, her torturing snakes, for the dead god's kiss that never wakes; shot with golden specks of fire like a virgin with desire. look, the levers! fern-frail fronds of fantastic diamonds, glimmering with ethereal azure in each exquisite embrasure. on the shaft the letters laced, as if dryads lunar-chaste with the satyrs were embraced, spelled the secret of the ke

s wizard way, inweaving dreams of things beyond believing. when he will, the weary world of the senses closely curled like a serpent round his heart shakes herself and stands apart. so the heart's blood flames, expanding, strenuous, urgent, and commanding; and the key unlocks the door where his love lives evermore. she is of the faery blood; all smaragdine flows its flood. 42 glowing in the amber sky to ensorcelled porphyry. she hath eyes of glittering flake like a cold grey water-snake. she hath naked breasts of amber jetting wine in her bed-chanber, whereof whoso stoops and drinks rees the riddle of the sphinx. she hath naked limbs of amber whereupon her children clamber. she hath five navels rosy-red from the five wounds of god that bled; each wound that mothered her still bleeding, and

effulgence set betwixt the wings of eternity, and upon whose altar flashes the mystic eucharist of god. 169 the miser "god" what a treasure-house of wealth lies buried in that word! what a mine of precious stones- ptah, father of beginnings, he who created the sun and the moon; nu, blue, starry lady of heaven, mistress and mother of the gods; ea, lord of the deep; istar "o thou who art set in the sky as a jewelled circlet of moonstone; brahma the golden, vishnu the sombre, and siva the crimson, lapped in seas of blood. everywhere do we find thee, o thou one and awful eidolon, who as aormuzd once didst rule the sun-scorched plains of euphrates, and as odin the icy waves and the shrieking winds, round the frozen halls of the north. everywhere- everywhere! and yet now thou art again god, name

come as kings unto themselves. but the way is long and hilly and beset with many pitfalls, and it traverses a foul and a wild country. indeed we see before us the towers and the turrets, the domes and the spires, the roofs and the gables, glittering beyond the purple of the horizon, like the helmets and spears of an army of warriors in the distance. but on approaching we find that the blue of the sky-line encompasses a dark wood wherein are all things unmindful of the crown, and where there is darkness and corruption, and where lives the tyrant of the world clothed in a robe of fantastic desires. yet it is here that the golden key has been lost, where the hog, the wolf, the ape, and the bearded goat hold revel. here are set the pavilions of dreams and the tented encampments of sleep, in wh

, saying: i am the queen of the heavenly ones, of the gods, and of the goddesses, united in one form. i am she who was, who is, and will be; my form is one, my name is manifold; under the palm-trees, and in the deserts, in the valleys, and on the snowy mountains, mankind pays me homage, and thunders forth praises to my name. yet i am nameless in the deep, as amongst the lightsome mountains of the sky. some call me mother of the gods, some aphrodite of the seas of pearl, some diana of the golden nets, some proserpina queen of darkness, some hecate mistress of enchantments, some istar of the boat of night, some miriam of the cavern, and others yet again isis, veiled mother of mystery. i am she who cometh in unto all men, and if not here, then shalt thou behold me amidst the darkness of acher

ALEISTER CROWLEY EQ I 5

me, that sand, that sang to me, sprang from the underworld of eld: the moon that circled in the heavens sang to me, and i that heard the olden monstrous lays of eld, the dreaming wonders of the dawn, died, and still lie imprisoned in the rocks by the salt sea, knowing of the doom of man, but being dumb, as is the doom of man, for nightfall is delight of eld, and i wander bareheaded under the dark sky; 121 calling and calling from the windy deeps, the olden night still draws me; moonlight weeps fro sunlight faded in the dark; the sea is under the dark clouds; still one by one soft, silver stars creep silently upon me, leaving soft trails of light; o wonder dawn of the inverted thunder of the skies! back to the gardens of old babylon, the hanging lamps, the slow, enchanted moon, the gold-eye

eet stars undone by the pale longing of eld! o virgin word, under the silent moon i bear the sword! oh, the soft burden of the sunken sun "i bear a chalice of lilies under the moon "i bear the red-tipped lilies under the moon" light is no more; oh! let us swoon and die! and the secret way is starlit, star-bestrewn, star-guarded, star-set under the starry moon! is there no way but this beneath the sky? oh, moon of eld, ah! shall we die or swoon? o rose eclipsed, o rose, my rose of roses, the night is pale to death; the lyre reposes under the star-shot glamour of the moon and all her palest roses. victor b. neuburg. 124 the vixen "to and from n. i. l. b. w" patricia fleming threw the reins to a groom, and ran up the steps into the great house, her thin lips white with rage. lord eyre followe

to the appreciation which i have written for preface to this volume, which all should read. aleister crowley. look at the cover, and shudder! in this masterpiece of illustration dwells the very soul of the book- the virgin emaciated with insatiable passion; the verminous, illicit night- bird of a prehistoric age (the only conceivable steed for such an one; the turbid waters of imagery; the lurid sky to which tentacular arms appeal to loves too luscious for this world, are all embodied in this simple design. the artist has seized the loathsome horror of the book- i feared even to sign it. look at the cover and shudder; then read it if you dare! e. j. wieland the obsurer phases of love, the more mystic side of passion, have never been more enchantingly delineated than they are by ether arch

ALEISTER CROWLEY EQ I 5

do with thee, thou jesus of nazareth? go! go! if i keep silence- or if i speak each word is anguish without hope. and i heard the aethyr cry aloud "return! return! return! for the work is ended; and the book is shut; and let the glory be to god the blessed for ever in the aeons, amen" thus far is the voice of tex and no more. the cry of the twenty and ninth aire or aethyr, which is called rii the sky appears covered with stars of gold; the background is of green. but the impression is also of darkness. 6 an immense eagle-angel is before me. his wings seem to hide all the heaven. he cried aloud saying: the voice of the lord upon the waters: the terror of god upon mankind. the voice of the lord maketh the skies to tremble: the stars are troubled: the aires fall. the first voice speaketh and

and within there is a golden eagle. and he cries: woe! woe! woe! yea, woe unto the world! for there is no sin, and there is no salvation. my plumes are 19 like waves of gold upon the sea. my eyes are brighter than the sun. my tongue is swifter than the lightning. yet am i hemmed in by the armies of night, singing, singing prases unto him that is smitten by the thunderbolt of the abyss. is not the sky clear behind the sun? these clouds that burn thee up, these rays that scorch the brains of men with blindness; these are heralds before my face of the dissolution and the night. ye are all blinded by my glory; and though ye treasure in your heart the sacred word that is the last lever of the key to the little door beyond the abyss, yet ye gloss and comment thereupon; for the light itself is bu

se eyes, and lo! the universe, like whirling sparks of gold, blown like a tempest. i seem to swell out again into him. my consciousness fills the whole aethyr. i hear the cry nia, ringing again and again from within me. it sounds like infinite music, and behind the sound is the meaning of the aethyr. again there are no words. all this time the whirling sparks of gold go on, and they are like blue sky, with a lot of rather thin white clouds in it, outside. and now i see mountains round, far blue mountains, purple mountains. and in the midst is a little green dell of moss, which is all sparkling with dew that drips from the rose. and i am lying on that moss with my face upwards, drinking, drinking, drinking, drinking, drinking of the dew. i cannot describe to you the joy and the exhaustion o

after so long a while, the angel7 lifts me, and takes me from the room, and sets me in a little chamber where is another angel like a fair youth in shining garments, who makes me partake of the sacraments; bread, that is labour; and fire, that is wit; and a rose, that is sin; and wine, that is death. and all about us is a great company of angels in many-coloured robes, rose and spring-green, and sky-blue, and pale gold, and silver, and lilac, solemnly chanting without words. it is music wonderful beyond all that can be thought. and now we go out of the chamber; on the right is a pylon, and the right figure is isis, and the left figure 53 nephthys, and they are folding their wings over, and supporting ra. i wanted to go back to the king's chamber. the angel pushed me away, saying "thou sha

and of dawn; and the cross is the golden light of noon, and in the heart of the rose there is the secret light that men call midnight. and a voice "glory to god and thanksgiving to god, and there is no god but god. and he is exalted; he is great; and in the sevenfold table is his name writ openly, and in the twelvefold table is his name concealed" and the pyramid casts a shadow of itself into the sky, and the shadow spreads over the whole stone. and an angel clad in blue and scarlet, with golden wings and plumes of purple fire, comes forth and scatters disks of green and gold, filing all the aire. and they become swiftly-whirling wheels, singing together. and the voice of the angel cries: gather up thy garments about thee10, o thou that hast entered the circle of the sabbath; for in thy gr

ALEISTER CROWLEY EQUINOX EQ I 1 2

and describe ritual dclxxi; since its nature is important to this great ceremony of initiation. those who understand a little about the path of the wise may receive some hint of the method of operation of the l.v.x. and i think that a description will help me to collect myself for the proper adaptation of this ritual to the purpose of self- initiation. oh, how soft is the air, and how serene the sky, to one who has passed through the black rule of apophis! how infinitely musical are the voices of nature, those that are heard and those that are not heard! what understanding of the universe, what love is the prize of him that hath performed all things and endured all things! the first operation of ritual dclxxi is the preparation of the place. there are two forces; that of death and that of

desire or ambition but this of accomplishing the great work. barren is this soul of mine, in these 3 1/2 years of drought (the 3 1/2 coils of the kundalini are implied by this) and this ek grata is the little cloud like a hand (yod, the lingam of great shiva) and, though i catch up my robe and run before the chariot of the king into jezreel, it may be 91 that before i reach those gates the whole sky may be one black flame of thundercloud, and the violet swords of the lightning may split asunder its heavy womb, and the rain, laughing like a young child, may dance upon the desert! 12.58. the light beginneth to dawn upon the path, so that i see a little better where i stand. this whole journey seems under some other formula than iao perhaps a pentagram formula with which i am not clearly ac

ALEISTER CROWLEY EQUINOX EQ I 2 2

rcely, manly chaste! what madness made me awake from the silence of utmost eld the grey cold slime of the snake that her poisonous body held? 210 by night i ravished a maid from her father's camp to the cave. i bared the beautiful blade; i dipped her thrice i' the wave; i slit her throat as a lamb's, that the fount of blood leapt high with my clamorous dithyrambs like a stain on the shield of the sky. with blood and censer and song i rent the mysterious veil: my eyes gaze long and long on the deep of that blissful bale. my cold grey kisses awake from the silence of utmost eld the grey cold slime of the snake that her beautiful body held. but- god! i was not content with the blasphemous secret of years; the veil is hardly rent while the eyes rain stones for tears. so i clung to the lips and

only six of the most interesting will be given. being all written in his private hieroglyphic cipher by frater p, we have been obliged to re-write them completely, and elaborate them. no. 5.34 "after fervent prayer i was carried up above the circle35 which i had drawn, through a heavy and foggy atmosphere. soon, however, the air grew purer, and after a little i found myself in a beautifully clear sky "on gazing up into the depths of the blue, i saw dawn immediately above me a great circle; then of a sudden, as i looked away from its centre, there swept out towards me at intolerable speed the form of a shepherd; trembling and not knowing what to say, with faltering voice i asked 'why speed ye' whereupon the answer came 'there is haste' then a great gloom closed mine eyes, and a horror of de

(and the crossing of the path of pe) now swift, thou azure shaft of fading fire, pierce through the rainbow! swift, o swift! how streams the world by! let sandalphon and his quire of angels ward me! no! what planet beams this angry ray? thy swords, thy shields, thy spears! thy chariots and thy horsemen, lord! showered spheres of meteors war and blaze; but i am i, horus himself, the torrent of the sky aflame- i sweep the stormy seas of air towards that great globe that hangs so golden fair. i match &c. tiphereth hail, hail, thou sun of harmony, of beauty and of ecstasy! thou radiance brilliant and bold! thou ruby rose, thou cross of gold! hail, centre of the cosmic plan! 327 hail, mystic image of the man! i give the sign of slain asar. i give the sign of asi towering. i give the sign of ape

re of the cosmic plan! 327 hail, mystic image of the man! i give the sign of slain asar. i give the sign of asi towering. i give the sign of apep, star of black destruction all-devouring. i give thy sign, asar re-risen- break, o my spirit, from thy prison! i match &c. gimel (with the crossing of the path of teth) hail, virgin moon, bright moon of her that is god's thought and minister! snow-pure, sky-blue, immaculate hecate, in thy book of fate read thou my name, the soaring soul that seeks the supreme, sunless goal! and thou, great sekhet, roar! arise confront the lion in the way! thy calm indomitable eyes lift once, and look, and pierce, and slay! i am past. hail, hecate! untrod thy steep ascent to god, to god! lo! what unnamed, unnameable sphere hangs above inscrutable? there is no virt

ALEISTER CROWLEY EQUINOX EQ I 2

and left to right "1. earth: the god set fighting" frontal figure. rt. foot pointed to the fore and angled slightly outward with weight on ball of foot. lf. heel touching rt. heel and foot pointed left. arms form a diagonal with body, right above head and in line with left at waist height. hands palmer and open with fingers outstretched and together. head erect "2. air: the god shu supporting the sky" frontal. heels together and slightly angled apart to the front, flat on floor. head down. arms angled up on either side of head about head 1.5 ft. from head to wrist and crooked as if supporting a ceiling just at head height with the finger tips. the palms face upward and the backs of the hands away from the head. thumbs closed to side of palms. fingers straight and together "3. water: the go

flame into my bowels; my blood's bewitched; my brain's afloat with ecstasy of shame. that tearing pain is gone, enriched by his life-spasm; but he being gone, the same myself is gone sucked by the dragon down below death's horizon. iii i woke from this. i lay upon the lawn; they had thrown roses on the moss 93 with all their thorns; we came there at the dawn, my lord and i; god sailed across the sky in's galleon of amber, drawn by singing winds while we wove garlands of the flowers of our minds. iv all day my lover deigned to murder me, linking his kisses in a chain about my neck; demon-embroidery! bruises like far-ff mountains stain the valley of my body of ivory! then last came sleep. i wake, and he is gone; what should i do but weep? v nay, for i wept enough- more sacred tears- when fi

inned me, gripped my flesh, and as a stallion that rears, sprang, hero-thewed and satyr-lipped; crushed, as a grape between his teeth, my fears; sucked out my life and stamped me with the shame, the monstrous word of wife. vi i will not weep; nay, i will follow him perchance he is not far, 94 bathing his limbs in some delicious dim depth, where the evening star may kiss his mouth, or by the black sky's rim he makes his prayer to the great serpent that is coiled in rapture there. vii i rose to seek him. first my footsteps faint pressed the starred moss; but soon i wandered, like some sweet sequestered saint, into the wood, my mind. the moon was staggered by the trees; with fierce constraint hardly one ray pierced to the ragged earth about their roots that lay. viii i wandered, crying on my

(sad fool) he had begot all that without him that he had left in, and in himself all he had taken out thereof, a mocking elf! xxii but now that all was gone, great pan appeared. him then i strove to woo, to win, kissing his curled lips, playing with his beard, setting his brain a-shake, a-spin, by that strong wand, and muttering of the weird that only i knew of all souls alive or dead beneath the sky. xxiii so still i conquered, and the vision passed. yet still was beaten, for i knew myself was he, himself, the first and last; and as an unicorn drinks dew from under oak-leaves, so my strength was cast into the mire; for all i did was dream, and all i dreamt desire. xxiv more; in this journey i had clean forgotten the quest, my lover. but the tomb 100 of all these thoughts, the rancid and t

v and but as yesterday it seems she tripped me as i ran, and scattering all my half-fledged dreams, hailed me a foolish man. perchance my dreams shall wing their way to some such other fool, perfay- god stop his mouth to still his screams, and help him if he can! 132 vi under the willows the stream runs strong when the wind is shrill and high; i wandered on, and i wandered long, under the fleecy sky. a voice came out of a cloud to me, saying "hast thou brought thy heart with thee" and much i marvelled, and won a song, and so the day passed by. vii i was a shepherd in other days, ere ever the earth was old; i wandered far into the northern ways to bring back my sheep to the fold. heyday! but the time was drear and long, for i lost my pipe and my mountain-song, and all the others of my swee

ALEISTER CROWLEY EQUINOX EQ I 3 2

sdom-crowned thoth, lord of the gates of the universe: thee! thee we invoke! thou that manifesteth in thy symbolic form as an ibis-headed one: thee, thee we invoke! thou, who holdest in thy hand the magic wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! thou whose 176 head is of green, whose nemys is of night sky- blue; whose skin of of flaming orange, as though it burned in a furnace: thee, thee we invoke! behold, i am yesterday, to-day, and the brother of the morrow! for i am born again and again. mine is the unseen force which created the gods, and giveth life unto the dwellers in the watch-towers of the universe. i am the charioteer in the east, lord of the past and the future, he who seeth by the

ngth: to the welfare of mankind and the glory of god [i invoke the higher by the first prayer in 5= 6, and make the sign of the cross on the talisman. purify talisman, fire and water. the invoking ritual of the hexagram of jupiter is performed""the great invocation of amoun."16 hail unto thee, lord of mercy! hail, i say, unto thee, the father of the gods! o thou, whose golden plumes stream up the sky in floods of light divine! thou, whose head is as a sapphire, or the vault of the unchanging sky! thou, whose heart is pitiful; where the rose dawn shines out amid the gold! thou, unchanging and unchangeable; whom the eagle follows; whom the serpent doth embrace; o thou that standest on the scorpion! thee, thee, thee, thee, i invoke! o thou! from whom the universe did spring! thou, the all-fat

y talisman with water and fire. the invocation of water is made as in 3= 8 and by the enochian keys 10, 4, 11, 12 in e, w, n, s. respectively invocation scorpio (sigma lambda eta iota).19 "the invocation of the great god toum maal" o thou! majesty of godhead! toum maal! thee, thee i invoke! 193 lord of amenta! lord of enemehitt! o thou! whose head is golden as the sun, and thy nemyss as the night sky-blue! thou who art as rugged as the wind! who formulatest wonders in the world! thou unchangeable as ta-ur! thou, mutable as water! changing ever, and ever the same! thou, girt about with the waters of the west as with a garment! thou, who art, in the beneath as in the above, like to thyself! reflector! transmuter! creator! thee, thee, i invoke! behold, i have set my feet in the west, as r tha

oeth down into thy waters, and the daylight passeth, and the shadows come! but i, i pass not, nor go down! the light of my godhead gleams ever in thy glowing skies; horus is my name, and the city of darkness is my house: thoth is on the prow of my bark and i am khephera that giveth light! come unto me! come unto me, i say, for i am he that standeth in thy place! behold! ye gathering eagles in the sky! i am come into the west! i am lifted up upon your wings! ye that follow the bier to the place of rest. ye that mourn osiris in the dusk of things! behold he is in me and i in him! i am he that ruleth in amenta! in sleei (sigma lambda eta iota) is my rule, and in death is my dominion! mine are the eagles that watch in the eye of horus! mine is the bark of darkness, and my power is in the setti

! o thou! hoor-po-krat-ist [silence] thou that standest on the heads of the dwellers of the waters! thee, thee i invoke! o thou, babe in the egg of blue! lord of defence and protection! thou who bearest the rose and cross of life and light! thee i invoke! behold i am! a circle on whose hands the twelvefold kingdom of my godhead stands. i am the alpha and the omega. my life is as the circle of the sky. i change but i cannot die! o ye! the bennu birds of resurrection, who are the hope of men's mortality! back, crocodile mako, son of set! depart from me, ye workers of iniquity! behold he is in me and i in him! mine is the lotus, as i rose from the firmament of waters; my throne is set on high; my light is in the firmament of nu! i am the centre and the shrine: i am the silence and the eternal

ALEISTER CROWLEY EQUINOX EQ I 3 3

d its explanation. when i say that i do not know who killed mrs. ridley i mean at the same time that it matters not "the murderer is innocent."1 listen to what happened to me "i saw a man. he had the most wonderful eyes i ever saw; they could at times brighten one's face by merely looking into it; yet they chilled me, drying my blood and sending a cold shiver all over my bones. they reflected the sky as an ape imitates man, in a way inferior, poorly, servilely. and a certain uncanny look which never quite left him made that man an undesirable neighbour to me. had i not seen him i would refuse to admit the reality of his existence. 295 "i met him during a journey. comfortably seated in a corner of the railway compartment, i was reading a book of the sixteenth century in france merely to occ

only aperture to which he could be referring was a tiny little hole in the glass which protected the imaginary 296 light provided by the railway company. i shrugged my shoulders, grunted again, and plunged back into my book"'you do not believe me, i see' he went on 'yet i speak the truth. i came through this broken glass to you_ to you, sir, on purpose to see you, to speak to you. i came from the sky. now, do not look at the alarm bell. my message is a pleasant one. you are chosen for a mission "i thought i had borne enough, and expressed at once the idea that my strong desire was to be left alone. the stranger laughed in a queer manner, and as my eyes met his once more, i felt a peculiar sensation of mixed sympathy and fear. it was then that i noticed how brightening to any one his eyes c

i shut the windows, and presently arrived at my destination. the cold air on the platform finished waking me up. i dismissed the conversation as a dream due to the discomfort of the journey; and set out towards the hotel where i usually stay when in bristol "i must here remind you, sir, that i had no other recollection than a few words, which were so absurd, especially those about coming from the sky through a hole, that they must have been dreamt by me. such were my thoughts; and i went to sleep thinking no more about my supposed nightmare "on the following morning i attended to my business and started on my journey back to brighton, though i was asked by a very dear friend to stay another day, and though i had no reason whatever to refuse him and myself such a pleasure as we always deriv

a omega_ 2_ 3* 6_ 9/ 4 8 /10\ 7 5 /13\ 12" represents a six-fold star, points to top and bottom. the star is formed by a line inside which are six diamond shapes making a pointed petal star to the center. a. a. publication in class a a note upon liber dcccclxiii 1. let the student recite this book, particularly the 169 adorations, unto his star as it ariseth. 2. let him seek out diligently in the sky his star; let him travel thereunto in his shell; let him adore it unceasingly from its rising even unto its setting by the right adorations, with chants what shall be harmonious therewith. 3. let him rock himself to and fro in adoration; let him spin around his own axis in adoration; let him leap up and down in adoration. 4. let him inflame himself in the adoration, speeding from slow to fast

ALEISTER CROWLEY EQUINOX EQ I 3

ide the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was yet unquarried in the distant land? 52. there was also a humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraeus serpent, answered him and said: 53. i sailed over the sky of nu in the car called millions-of-years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father's father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy childr

es to destroy the stress of the one thought. but then, what odds? 30 "man's vision goes, dissolves in god's" or "by god's grace the light is given to the elected heir of heaven" these are but idle theses, dry dugs of the cow theology. business is business. the one fact that we know is: the gods exact a stainless mirror. cleanse thy soul! perfect the will's austere control! for the rest, wait! the sky once clear, dawn needs no prompting to appear! olympas. enough! it shall be done. marsyas. beware! easily trips the big word "dare" each man's an oedipus, that thinks he hath the four powers of the sphinx, will, courage, knowledge, silence. son, even the adepts scarce win to one! thy thoughts_ they fall like rotten fruits. but to destroy the power that makes these thoughts_ thy self? a man it

e it that i passed beyond. i found the secret of the bond of thought to thought through countless years through many lives, in many spheres, brought to a point the dark design of this existence that is mine. i knew my secret "all i was" i brought into the burning-glass, and all its focussed light and heat charred "all i am" the rune's complete when "all i shall be" flashes by like a shadow on the sky. then i dropped my reasoning. vacant and accursed thing! by my will i swept away the web of metaphysic, smiled at the blind labyrinth, where the grey old snake of madness wove his wild curse! as i trod the trackless way through sunless gorges of cathay, i became a little child. by nameless rivers, swirling through 36 chasms, a fantastic blue, month by month, on barren hills, in burning heat, i

the illusion gone, behold the one that is! olympas. royally rolled, i hear strange music in the air! marsyas. it is the angelic choir, aware of the great ordeal dared and done by one more brother of the sun! olympas. master, the shriek of a great bird blends with the torrent of the thunder. marsyas. it is the echo of the word that tore the universe asunder. olympas. master, thy stature spans the sky. marsyas. verily; but it is not i. the adept dissolves_ pale phantom form blown from the black mouth of the storm. it is another that arises! olympas. yet in thee, through thee! marsyas. i am not. olympas. for me thou art. marsyas. so that suffices to seal thy will? to cast thy lot into the lap of god? then, well! olympas. ay, there is no more potent spell. through life, through death, by land

tarry sapphire seats! see, where through the quickening skies the oriflamme of beauty beats heralding loyal legionaries, whose flame of golden javelins fences those peerless paladins. there are the burning lamps of them, splendid star-clusters to begem the trailing torrents of those blue bright wings that bear mine angel through! o thou art like an hawk of gold, miraculously manifold, for all the sky's aflame to be a mirror magical of thee! the stars seem comets, rushing down to gem thy robes, bedew thy crown. like the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams about thine ardour. all the domes of all the heavens close above thee as thou art known of me who lo

ALEISTER CROWLEY EQUINOX EQ I 4 2

e untrodden by-ways of speculation; our highest soarings are still in an atmosphere which feels heavy with the reek and damp of ordinary life. we fail to account for those storm-wrapped peaks of sublimity which hover over the path of oriental story, or those beauties which, like rivers of paradise, make music beside it. we are all of us taught to say "the children of the east live under a sunnier sky than their western brethren: they are the "repositors" of centuries of tradition; their semi-civilised imagination is unbound by the fetters of logic and the schools" but the ionians once answered all these conditions, yet homer sang no eblis, no superhuman journey on the wings of genii through infinitudes of rosy either. at one period of their history, france, germany, and england abounded in

were in a state of pleasurable activity, but the memory of the wondrous glories 250 which i had beheld wooed me continually like an irresistible sorceress. i could not shut my eyes for midday musing without beholding in that world, half dark, half light, beneath the eyelids, a steady procession of delicious images which the severest will could not banish nor dim. now through an immense and serene sky floated luxurious argosies of clouds continually changing form and tint through an infinite cycle of mutations. now, suddenly emerging from some deep embowerment of woods, i stood upon the banks of a broad river that curved far off into dreamy distance, and glided noiselessly past its jutting headlands, reflecting a light which was not of the sun nor of the moon, but midway between them, and h

hing related of pythagoras and his friends has seemed very striking to me. there is a legend that, as he was passing over a river, its waters called up to him in the presence of his followers "hail! pythagoras" frequently, while in the power of the hasheesh dilirium, have i heard inanimate things sonorous with such voices. on every side they have saluted me, from rocks, and trees, and waters, and sky, in my happiness filling me with intense exultation as i heard them welcoming their master; in my agony heaping nameless curses on my head as i went away into an eternal exile from all sympathy. of this tradition of iamblichus i feel an appreciation which almost convinces me that the voice of the river was indeed heard, though only by the quickened mind of some hasheesh-glorified esoteric. aga

own and thrust them where they ought to have been all that time. miracle of miracles! she saw as you and i do. she saw poor little piotr who stood before her, almost out of his mind, sharing her excitement. she took his hand, drew him to her and kissed his forehead. then she wept for a long time. finally, she sat down by him and told him of her new sensations. vi but they were unsatisfactory. the sky she saw was, in spite of the stars, inferior to the beauty she had endowed it with. the sweet face of her little friend even was less sweet to behold than it had been to her childish fancy. and, gently, with an extraordinary delicacy, she spoke of her disappointment "oh! it was more beautiful as we thought it, piotroushka" she exclaimed. 307 and, acting upon an impulse, she dropped her eyes in

live and tremulous as the heave of their own great hearts- heaves that are the world's sighs for the little brood that teases it, and festers the green and waving glory of its skin and hair. 320 "much have i looked upon- i, the now crawling, damp and sightless evidence of her sight "i am her eyes "empires shone in me: suns set, moons arose, and were drowned like lovely naiads in the waters of the sky. i knew wild flowers so beautiful, that one dared not touch them lest their beauty start to mere ugly life "i am that quiver of fragile and delicious expectation that shone in the virgin eyes of here when. o happy hour "i am that greediness, that terrible woman's greediness, fierce as drought, relentless as death, which devours its own portion in the feast of life "and i too, like her mouth, w

ALEISTER CROWLEY EQUINOX EQ I 4 3

cruel calvary tree, look on my soul's poor fort assailed by all the hosts of devilry! is there no medicine but death that shall avail me in my place, that i may know the beauteous breath and taste the goodly gift of grace? keep thou yet firm this trembling leaf my soul, dear god who died for men; yea! for that sinner-soul the chief, sir palamede the saracen" 77 xxx starred is the blackness of the sky; wide is the sweep of the cold plain where good sir palamede doth lie, keen on the beast-slot once again. all day he rode; all night he lay with eyes wide open to the stars, seeking in many a secret way the key to unlock his prison bars. beneath him, hark! the marvel sounds! the beast that questeth horribly. as if a thirty couple hounds are in his belly questeth he. beneath him? heareth he ari

e stayed with him awhile, lest by disdain his mention torsion slip back, or miss the serene smile should crown his quest; for (as onesaith) the unknown may lurk within the vile. so he who sought the beauteous breath, desired the goodly gift of grace, went equal into life and death. but oh! the foulness of his face! not here was anything of worth; he turned his back upon the place, sought the blue sky and the green earth, ay! and the lustral sea to cleanse that filth that stank about his girth, 82 the sores and scabs, the warts and wens, the nameless vermin he had gathered in those insufferable dens, the foul diseases he had fathered. so now the quest slips from his brain "first (christ) let me be clean again" 83 xxxii "ha" cries the knight "may patient toil of brain dissolve this cruel coi

und and terrible; the life that flowed is out at ebb. the lights are gone; the night is come; the lads and lasses sink, awaiting some climax- oh, how tense and dumb the expectant hush intoxicating! hush! the heart's beat! across the moor some dreadful god rides fast, be sure! the listening palamede bites through his thin white lips- what hoofs are those? are they the quest? how still and blue the sky is! hush- god knows- god knows! then on a sudden in the midst of them is a swart god, from hoof to girdle a goat, upon his brow the twelve-star diadem and the king's collar fastened on this throat. thrill upon thrill courseth through palamede. life, live, pure life is bubbling in his blood. all youth comes back, all strength, all you indeed flaming within that throbbing spirit-flood! 103 yet w

ALEISTER CROWLEY EQUINOX EQ I 4

is departure from england, carried out so many extraordinary magical operations. and this one was no other than frater i.a. on account of ill health frater i.a. had journeyed to ceylon to see if a warmer climate would not restore to him what a colder one had taken away; and now, that once again his old friend p. had joined him, these two determined to work out the eastern systems under an eastern sky and by eastern methods alone. on the 1st of august we find p. writing "i exist not: there is no god: no place: no time: wherefore i exactly particularize and specify these things" and 123 five days later he began what he called "the writings of truth" before we begin these, it will be necessary to enter upon the doctrines of buddhism at some little length, for frater i.a. was now at heart a fo

ALEISTER CROWLEY EQUINOX EQ I 6 2

d, their lips are soft and grey; one scarce can hear the words they say. in the ancient frozen solitary park two ghosts evoke the past- oh hark "dost thou remember our old ecstasy "why do you wish to remind me "does thy heart beat still at my name, and glow "seest thou my soul in dreams, dear "no" 15 "ah! the fair days of joyance and of gree "when our mouths kissed, ah hissed "maybe "how blue the sky was, as our hope was clear "hope has gone down to hell's nadir" so in the foolish alleys they conferred, and only midnight overheard. aquarius. master, it is not to be borne. magister templi. mother of heaven, let us lament together["recites swinburne's "the garden of proserpine [mater coeli "plays accordingly<
e. the white air hummeth with force of the spirit. we are heirs: we inherit. our joys are as theirs; weave with your prayers the joy of a kiss! ho! for the bliss of the cup and the rod. he cometh! o lover! o friend and o god, cover us, cover our faces, and hover above us, within us! daintily shod, daintily robed, his witcheries spin us a web of desire. subtle as fire he cometh among us. the whole sky globed is on fire with delight, delight that hath stung us, the passion of night. night be our mistress! that tress and this tress 40 weave with thy wind into curls deep-vined! passionate bliss! rapture on rapture! our hymns recapture the bromian kiss. blessed our souls! blessed this even! we reach to the goals of the starriest heaven. daphnis, and atthis, and chrysis, and chloe, mingle, o mai

ng home, and heaven laughed, and earth: and mine old prison, the seas that lay beneath the mighty dome, shone with my splendour. light did first bedizen earth with its clusters of fiery dew and spray, when i looked forth and cried "it is the day" the stars are dewdrops on my bosom's space; the sun and moon are glances through my lashes, long, tender rays of night; my subtle face burns through the sky-dusk, lightens, fills, and flashes with solemn joy and laughter of love; the grace of all my body swaying stoops and dashes swift to the daisy's dawn of love: and swiftest, o spirit of man, when unto me thou liftest! dawn shakes the molten fire of my delight from the fine flower and fragrance of my tresses! sunset bids darken all my body's light, mixing its music with the sad caresses of the w

eing crumble under my rough and warrior husband-kiss, whose pain shall burn, and alter, and be bliss! i am: no word beside that solemn one reigns in sound's kingdom to express my station, who, clothed and crowned with suns beyond the sun, bear on the mighty breast of foam thalassian, bear on my bosom, jutting plenilune, maiden, the fadeless rose of the creation! the whole flower-life of earth and sky and sea from me was born, and shall return to me! i am: for men and beings passionate, for mine own self calm as the river-cleaving lotus-borne lord of silence: i create or discreate, both in my bosom heaving: my lightest look is mother of a fate: my fingers sapphire-ringed with sky are weaving ever new flowers and lawns of life, designed nobler and newer in mine older mind. i am: i am not, bu

rcury["leaves throne] majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee, thee we invoke! o thou of the ibis head: thee, thee we invoke! thou who wieldest the wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! o thou whose head is as an emerald, and thy nemyss 101 as the night sky- blue! thou whose skin is of flaming orange, as though it burned in a furnace: thee, thee we invoke! behold, i am yesterday, to-day, and the brother of the morrow! i am born again and again. mine is the unseen force from which the gods are sprung; that giveth life unto the dwellers in the watch-towers of the universe. i am the charioteer of the east, lord of the past and the future. i see by m

ALEISTER CROWLEY EQUINOX EQ I 6

ici svb figvra ccclxx 33 a. a. publication in class a. imprimatur: n. fra a. a. liber a'ash vel capricorni pnevmatici svb figvra ccclxx 0. gnarled oak of god! in thy branches is the lightning nested! above thee hangs the eyeless hawk. 1. thou art blasted and black! supremely solitary in that heath of scrub. 2. up! the ruddy clouds hang over thee! it is the storm. 3. there is a flaming gash in the sky. 4. up. 5. thou art tossed about in the grip of the storm for an aeon and an aeon and an aeon. but thou givest not thy sap; thou fallest not. 6. only in the end shalt thou give up thy sap when the great god f. i. a. t. is enthroned on the day of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed

g an olive-branch; and with this i was so mightily pleased that for awhile i forgot all else, and swam lustily in the stream for my pleasure. but now came a current of ice-cold water and enwrapped me; and when i looked, it bore spots of blood upon it. then i went hastily into the ark that was ever near by; and, climbing to the roof by the ladder that i had before made, looked through. and all the sky was a hurricane, a madness of storm. now in my eagerness i had approached closely to the roof, so that the storm whirled me away into itself. one might say that i was the storm. and when i came to myself i was floating upon the bosom of the river, borne by that very bark that once i had built myself in the lighthouse. and in the storm i had lost my hair and beard; for the wind had torn all out

ere the soul of me sings. truth comes bubbling to my brim; life and death are one to him! there is cold in the old grey gloom of my caves; there is heat in the beat of my passionate waves. truth come bubbling to my brim; love and hate are one to him["they dance and return to the well" r "and" l "are now seen behind the grasses, she sobbing upon his shoulder] 80 rinaldo. the cloud blackens all the sky. laylah["he takes the scorpion from his helmet" keep this token of me. laylah. for a token of hate and of revenge! rinaldo. as you will. but the crusades are ended["he draws her to the well, and lays her down. with her arms on the low wall, and her face hidden, she sobs" rinaldo "takes his palfrey, and, with one glance over his shoulder towards the enemy and another to" laylah "rides off, driv

his voice to drown the general conversation. in saecula saeculorum. amen! all. amen! k. of j["enthroned near the bishop. let the sentence be executed["the executioner brings forward his torch, which he lights at the" bishop's "candle" bishop["blessing. absolvo te["the executioner thrusts his torch into the pyre. the" 105 "flames spring up. at this moment the wind suddenly rises in a fury, and the sky darkens. there is no light but the flicker of the straw["all present are alarmed; many cry out" bishop. witchcraft["he cowers on his throne["the people move confusedly about, some trying to escape, others to get better places" k. of j. keep order, guards["the guards restore order after a struggle" urchin. o do lift me up, uncle isaac! isaac. what do you want to see a witch burnt for, boy["he t

o the wast in the sand. i see nothing but sand" his face fell again "what is sand" he asked "oh- just sand, you know. leagues and leagues of sand; like a great bowl of sand "but what is sand "sand- oh! sand is god, i suppose" there was a patience and weariness in her voice, as of one who has suffered long and is at rest, or convalescent "and who are you" she did not answer the question "now i see sky" she said "sky is god, too, i think "then do you see god "oh no! i think i am god, somehow. it is all like it was before, long ago. i was once a spider in the sand. god is a spider; the universe is flies. i am a fly, too. and now the desert is full of flies" rolles bit his lip; his face was drawn with pain. at that moment he looked an old man "black flies" she went on "horrible white maggots

ALEX SANDERS THE KING OF THE WITCHES

major development in alex's training as a witch, and with it came new powers. instead of gazing into a bowl of ink, he was now allowed to use his grandmother's crystal 'don't clutch it-you'll mist it over' she scolded, the first time he tried 'sit in a relaxed position and half close your eyes. now, tell me what you see' alex gazed in shock and amazement. there were aeroplanes falling out of the sky and crashing into houses. the side wall of one house had been tom away, exposing a cross-section of tilting floors. flames were licking at buildings; people with terror-stricken faces were running wildly through the streets, carrying their screaming children. five years later, in 1940, he would gaze again at the identical scene. he now had his own witch-name, verbius, and he called his grandmo

dancing couples drew to one side and watched in amazement 'do you know what is happening?'alex asked her 'oh, yes' she said, but was unable to put it into words. afterwards she compared the feeling to when she was a child lying irra field of long grass one hot summer day. as she lay there, her horizon bounded by the green about her and the blue above, she felt part of the earth, the grass and the sky. it was exactly the feeling she had when she first felt the 80 power of witchcraft that winter .evening. it never left her again. as a child maxi11e had been educated at st joseph's convent in blackley, manchester. she was a devout catholic, her religion having. been the one stable feature in a somewhat chequered childhood. her father's epilepsy had prevented his having a steady job, but her m

ALEXANDRIAN BOOK OF SHADOWS OCCULT

nd perfect trust, so trust the universe and be at home everywhere. if you imagine and fear 'i will get trapped, of course you will get trapped. fear not, and you won't. you are never less alone than when you think you are alone. fear not, for fear is failure and the forerunner of failure. pray to the moon when she is round luck with you shall then abound what you seek for shall be found in sea or sky or solid ground. notes l these come from various sources there's no reason to believe that any list of aphorisms is part of the "standard" gardnerian or alexandrian bos. l sources of this list are known to include: m the witches' almanac m the grimoire of lady sheba m wicca the ancient way m paul huson's mastering witchcraft l l add your own; i did--sekhet. the tenets reincarnation learning ba

d stewart farrar's the witches' wayand stewart farrar's what witches do (probably a few other places too, but these are the ones i'm sure of) the farrars say that they are giving gbg's text b version. l the great rite (alternative verse version of priest's declamation) assist me to build as the mighty ones willed an altar of praise from beginning of days. thus doth it lie 'twixt the points of the sky for thus was it placed when the goddess embraced the horn'd one, her lord, who taught her the word that quickened the womb and conquered the tomb. be thus as of yore, the shrine we adore [kiss] the feast without fail, the life-giving grail [kiss] before it uprear the miraculous spear [touches own phallus] and invoke in this sign the goddess divine [kiss] thou who at noon of night doth reign qu

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ater accuracy. the kingdom of god is within, and the duty of that inner hidden ruler is twofold, first, to the lives which form the bodies, physical, astral, and mental, and then to the macrocosm, the world of which the microcosm is but an infinitesimal part. rule 5. let the applicant see to it that the solar angel dims the light of the lunar angels, remaining the sole luminary in the microcosmic sky- 114- initiation, human and solar copyright 1998 lucis trust to fulfil this injunction all applicants need to do two things, first, to study their origin, to realise their own true psychology occultly understood, and to become scientifically aware of the real nature of the ego, or the higher self, functioning in the causal body. then they have to assert upon the physical plane, through the med

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

) of the mother (matter" secret doctrine i. 112. ii. the fire of mind or solar fire. the fire of knowledge burns up all action on the plane of illusion, therefore those who have acquired it and are emancipated are called fires. secret doctrine i.114. iii. the fire of spirit or electric fire "lift up thy head, o lanoo; dost thou see one, or countless lights above thee, burning in the dark midnight sky "i sense one flame, o gurudeva; i see countless undetached sparks shining in it" secret doctrine i. 145- 7- a treatise on cosmic fire copyright 1998 lucis trust contents section one. the internal fires fire by friction introductory remarks division a. of the sheaths macrocosmic and micro cosmic division b. the personality ray and the first fire division c. prana and the etheric body division d

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ion of varying kinds. our worlds are but the reflection of god's thought; and they are the sum total of the mind of god. the ancient commentator sums up by making two basic statements which should be noted by the student. he says "this whole well-founded configuration stretches out in the midmost part of the (world) egg. and the egg is a minute fragment of the primary cause, like a firefly in the sky" this means that our solar system is but a cosmic atom and is itself only a part of a still greater spheroidal whole. then he states "by performing constraint upon the door of the sun, the yogin should directly perceive all this" constraint is a term frequently used in translating phrases which mean "the harnessing or restraining of the modifications of the thinking principle" in other words

science and omnipresence are his distinctive qualities. in his comment upon this sutra, charles johnston quotes from st. columba and says "some there are, though very few, to whom divine grace has granted this: that they can clearly and most distinctly see, at one and the same moment, as though under one ray of the sun, even the entire circuit of the whole world with its surroundings of ocean and sky, the innermost part of their mind being marvellously enlarged" it might be helpful also if the brief comment of dvivedi were quoted here as it is well put, and- 203- the light of the soul copyright 1998 lucis trust the state of consciousness arrived at concisely summed up "in aphorism xxxiii. of this section we have already described the nature of taroka-jnana the knowledge that saves from the

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

s sound "let the magician stand in watery mist, free of the running stream. some outlines dim appear. he sees a little distance on the path. flickers of light break through the clouds of mist and fog. he hears his voice; its note is clearer and more true. the forms of other pilgrims can be seen. behind him is the sea. beneath his feet is seen the stream. around him mist and fog. above his head no sky is seen nor sun "let the magician stand on higher ground, but in the rain. the drops pour down upon him; the thunder breaks; the lightning flashes in the sky. but as the rain pours down, it dissipates the mist, it washes clean the form and clears the atmosphere "thus forms are seen and sounds are heard, though dim as yet, for loud the thunder roars and heavy is the sound of failing rain. but n

seen nor sun "let the magician stand on higher ground, but in the rain. the drops pour down upon him; the thunder breaks; the lightning flashes in the sky. but as the rain pours down, it dissipates the mist, it washes clean the form and clears the atmosphere "thus forms are seen and sounds are heard, though dim as yet, for loud the thunder roars and heavy is the sound of failing rain. but now the sky is seen; the sun breaks forth and in between the drifting clouds, expanses of the blue of heaven cheer the tired eyes of the disciple "let the magician stand upon the mountain top. beneath him in the valleys and the plains, water and streams and clouds are seen. above him is the blue of heaven, the radiance of the rising sun, the pureness of the mountain air. each sound is clear. the silence s

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

nity by thousands of years, and that finally, the four arms of the cross will be seen to drop away, leaving only the picture of the living heavenly man, with his arms outspread- 112- from bethlehem to calvary copyright 1998 lucis trust in space. north, south, east and west stands the cosmic christ upon what is called "the fixed cross of the heavens" upon this cross god is eternally crucified "the sky is mystically spoken of as the temple and the eternal consciousness of god. its altar is the sun, whose four arms or rays typify the four corners or the cardinal cross of the universe, which have become the four fixed signs of the zodiac, and as the four powerful sacred animal signs, are both cosmical and spiritual. these four are known as the consecrated animals of the zodiac, while the signs

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

tands revealed. in ordered beauty live its flowers and trees. the murmur of the bees and insects on their winged flight is heard on every side. the air is rich with perfume. the colours riot to the blue of heaven. the wind of god, his breath divine, sweeps through the garden..low lie the flowers. bending, the trees are devastated by the wind. destruction of all beauty is followed by the rain. the sky is black. ruin is seen. then death. later, another garden! but the time seems far away. call for a gardener. the gardener, the soul, responds. call for the rain, the wind, the scorching sun. call for the gardener. then let the work go on. ever destruction goes before the rule of beauty. ruin precedes the real. the garden and the gardener must awake! the work proceeds. the direction of ray ii "

in, my child, and build and paint and blend the tones of beauty, but this time for the world and not thyself' the mixer started then his work anew and worked again" the direction of ray v "deep in a pyramid, on all sides built around by stone, in the deep dark of that stupendous place, a mind and brain (embodied in a man) were working. outside the pyramid, the world of god established itself. the sky was blue; the winds blew free; the trees and flowers opened themselves unto the sun. but in the pyramid, down in its dim laboratory, a worker stood, toiling at work. his test tubes and his frail appliances he used with skill. in rows and rows, the retorts for fusing, and for blending, for crystallising and for that which sought division, stood with their flaming fires. the heat was great. the

nd these expressions of purpose. we shall not, therefore, take any time dealing with the law of expansive response, or with the law of the lower four, beyond giving two ancient stanzas which will convey much to the initiate but may only be sounding words and meaningless symbolic phrases to the average reader and student "the sun, in all its glory, has arisen and cast its beams athwart the eastern sky. the union of the pairs of opposites produce, in the cycles of the time and space, both clouds and mists. these veil a mighty conflagration. the flood pours forth. the ark floats free..the flames devour. the three stand free; and then again the mists envelop. above the clouds of earth, a sign shines forth..only the eye of vision sees this sign. only the heart at peace can hear the thunder of t

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

al programme? what services did i note that other people were rendering? list what you see your fellow-men doing each day that strikes a note of selfless service and learn thereby the wonder of the human being. give your reactions to that which you record. 3. what colour or colours predominated in my life today? upon the physical plane a blaze of sunshine, the grey of a rainy day, the blue of the sky, the riot of colour in the flowers in a garden or a shop? upon the astral plane the rose of affection and of friendly feeling, the blue of an inspiring contact, the gold of physical well being, the interplay of colours which your emotional nature can be trained to recognise? 4. what dramas came my way today, in my own life or in the life of others? seek for drama under the dull exterior of a p

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

f life themes. in this instruction i seek to cast some light upon the glamour which confronts the disciple as an individual and also consider the aspect of glamour with which he must deal as a world server in training. speaking symbolically, i would say that the planetary astral body (viewing it from soul levels) is lost in the depths of a surrounding fog. when at night you look out at some clear sky, you see the stars and suns and planets shining with a clear cold brilliancy and with a twinkling blazing light which penetrates for many millions of miles (or light years as they are called) until the human eye registers them and records the existence of these shining stars. looking, however, at the astral- 42- glamour: a world problem copyright 1998 lucis trust body of the planet, could you

ALICE A BAILEY18 A TREATISE ON THE SEVEN RAYS VOLUME III ESOTERIC ASTROLOGY

man upon the probationary path, seeking the light, struggling through the signs (as the old commentary expresses it when considering this point- 37- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust "he turns from right to left, and then again from left to right. he revolves in giddy fashion upon an axis of desire. he knows not where to go or what to do. the sky turns black" at this point, the sign gemini begins potently to play its part in the life of the disciples, with sagittarius gradually "piercing the heart with his arrows, and then upon the flight of the arrow, the man reaches capricorn" then comes the crisis of renunciation. 3. from the standpoint of the pledged disciple and initiate who traverses again the path of the sun and finds that that

n the man who is still upon the mutable cross. then the energy of the pointer furthest from the pole star begins to make its presence felt and a sense of right direction or guidance is registered by the disciple upon the path, and such guidance (when followed) leads man nearer to the hierarchy. it is here that the divine necessity of achieving alignment is portrayed for us in the symbolism of the sky and when it has been achieved then there is a direct inflow of divine energy and man is linked up in a new and creative manner to sources of divine supply. astrologers will do well (in connection with the horoscopes of disciples and particularly of initiates) to consider the two pointers and the pole star. they are mysteriously connected with the three aspects of incarnated man spirit, soul an

also its destructive usage is tied together into one most critical situation. part of the solution will come along similar lines and of this the prophecy now coming into the racial awareness that there are those "who sleep in the caves of the earth who will arise and bring liberation" has reference. but be not too literal in interpretation for "that which is of the earth can also be found in the sky" hierarchically also the ruler is vulcan, conditioning the planet and determining the fact that man is the macrocosm of the microcosm and that the fourth kingdom fashions or conditions all subhuman kingdoms. it is the subjectivity of this sign which makes the understanding of it so difficult. it will not be until humanity has grasped the nature of the will that the true significance of the tau

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

he cross in its various forms, the circle with the point in the centre, the five-pointed star and various interlaced triangles. it was almost like a solemn, rhythmic dance, very slow and dignified but quite soundless. suddenly, the three figures before the rock stretched out their arms towards the heavens. the crowd froze into immobility. at the far end of the bottle-neck a figure was seen in the sky, hovering over the passage and slowly approaching the rock. i knew in some subjective and certain fashion that it was the buddha. i had a sense of recognition. i knew at the same time that in no way was our christ belittled. i got a glimpse of the unity and of the plan to which the christ, the buddha and all the masters are eternally dedicated. i realised for the first time, though in a dim an

e and honor and have been happy to serve. it was in november 1919 that i made my first contact with the tibetan. i had sent the children off to school and thought i would snatch a few minutes to myself and went out on to the hill close to the house. i sat down and began thinking and then suddenly i sat startled and attentive. i heard what i thought was a clear note of music which sounded from the sky, through the hill and in me. then i heard a voice which said "there are some books which it is desired should be- 92- the unfinished autobiography copyright 1998 lucis trust written for the public. you can write them. will you do so" without a moment's notice i said "certainly not. i'm not a darned psychic and i don't want to be drawn into anything like that" i was startled to hear myself spea

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

die down and that the lesser lives return unto the reservoir of life. this they must bring about through the evocation of the will. the lesser wheels must not for aye revolve in time and space. only the greater wheel must onward move and turn. rule v. for applicants: let the applicant see to it that the solar angel dims the light of the lunar angels, remaining the sole luminary in the microcosmic sky. for disciples and initiates: in unison let the group perceive the triad shining forth, dimming the light of the soul and blotting out the light of form. the macrocosmic whole is all there is. let the group perceive that whole and then no longer use the thought "my soul and thine" rule vi. for applicants: the purificatory fires burn dim and low when the third is sacrificed to the fourth. there

nd or to word it technically and in the language of academic occult science between the mental unit and the manasic permanent atom. the goal of the probationary path is made beautifully clear in the fifth rule as given earlier in initiation, human and solar. it says: let the applicant see to it that the solar angel dims the light of the lunar angels, remaining the sole luminary in the microcosmic sky. the soul must be seen by the probationer as the sun of the life. all lesser lights must be put out by the light of the central luminary; all little fires must be obliterated by solar fire. the solar angel controls the personality life and its forces. this, in the new age, is the goal of the probationary path and of the applicant for discipleship. hitherto it has been the goal of all the teach

ALICE BAILEY THE LABOURS OF HERCULES

gates of the city, he was met by the three cyclops, who received the sacred bull from him and took charge of it. and thus ended the second labor. the theme of illumination taurus is one of be most interesting of the zodiacal constellations, especially at this time. it is the fixed cross in the heavens [44] the cross of the disciple, and the following extract is of interest in this connection "the sky is mystically spoken of as the temple, and the eternal consciousness of god. its altar is the sun, whose four arms or rays typify the four corners of the cardinal cross of the universe, which have become the four fixed signs of the zodiac, and as the four powerful sacred animal signs are both cosmical and spiritual, they represent the basic elements resembling our human principles. the sign le

ht also be of benefit to ascertain whether, in our western christian tradition, there are indications of the influence of the ancient science of astrology. there have been many definitions of the word "zodiac. the most usual is as follows. the word is derived from the greek 'zodian, a little animal, full expression being the zodiacal circle, or circle of animals. this was an imaginary belt in the sky, formed by two circles equidistant from the- 124- the labours of hercules ecliptic and about eighteen degrees apart, which marked out the path of the sun either in its annual revolution when the twelve divisions indicated the succession of months in the year, or in its diurnal course, when the divisions marked the hours of the day and night" astrology, the link between two worlds. by s. elizab

ARADIA GOSPEL OF THE WITCHES

d,and that which is to serve me for my fate,queen of the stars!then make that fruit remain firm in my grasp.[something is here omitted in the ms. i conjecture that the two are tossed without seeing them intothe air, and if the lemon remains, the ceremony proceeds as follows. this is evident, since in it theincantation is confused with a prose direction how to act.]saying this, one looks up at the sky, and i found the lemon in one hand, and a voice said to me t ake many pins, and carefully stick them in the lemons, pins of many colours; and as thou wilt havegood luck, and if thou desirest to give the lemon to any one or to a friend, thou shoudst stick in itmany pins of varied colours.but if thou wilt that evil befall any one, put in it black pins.but for this thou must pronounce a different

BALANCE J

my own collection, seeing one set of subtle attributes with one person, and having an entirely new set revealed to me as i viewed them with someone else. very often hidden faces leap out of the chaotic backgrounds, and trees and vegetation reveal nyads and dryads. i have a small psychic landscape in which the weather looms over a fairie hill. i have sat with my friend and watched as the brooding sky has opened and drenched the whole of the picture with rain. i personally have had a very unsettling incident when, after having visited a friends house to view his collection of spares, i had to travel home by bus or by tube train to find myself dead amongst a living, heaving throng of exactly the same hybrid creatures as were in the pictures i had just viewed. even now, i have a tendency to c

BASIL VALENTINE TWELVE KEYS

he animal from the east must be deprived of its lion s skin, and lose its wings. then it must plunge in the salt water of the vast ocean, and emerge thence in renovated beauty. plunge thy volatile spirits in a deep spring whose waters never fail, that they may become like their mother, who is hidden therein, and born of three. twelve keys of basil valentine 21 of 95 hungary is my native land, the sky and the stars are my habitation, the earth is my spouse. though i must die and be buried, yet vulcan causes me to be born anew. therefore, hungary is my native land, and my mother encloses the whole world. when all that were present had received these his sayings, he thus continued: cause that which is above to be below; that which is visible, to be invisible; and that which is palpable, to be

nt room for putting forth their strength. know also that there must come a twofold wind, and a single wind, and that they must furiously blow from the east and from the south. lf, when they cease to rage, the air has become water, you may be confident that the spiritual will also be transmuted into a bodily form, and that our number shall prevail through the four seasons in the fourth part of the sky (after the seven planets have exercised power, and that its course will be perfected by the test of fire in the lowest chamber of our palace, when the two shall overpower and consume the third. for this part of our magistery skill is needed, in order to divide and compound the substances aright, so that the art may result in riches, and the balance may not be falsified by unequal weights. the

anets have exercised power, and that its course will be perfected by the test of fire in the lowest chamber of our palace, when the two shall overpower and consume the third. for this part of our magistery skill is needed, in order to divide and compound the substances aright, so that the art may result in riches, and the balance may not be falsified by unequal weights. the sky we speak of is the sky of our art, and there must be justly proportioned parts of our air and earth, our true water and our palpable fire. twelve keys of basil valentine 47 of 95 seventh key natural heat preserves the life of man. if his body lose its natural heat his life has come to an end. a moderate degree of natural heat protects against the cold; an excess of it destroys life. it is not necessary that the subs

t, and is preceded by grammar, bearing a yellow banner, on which justice is represented in a golden robe though venus seems to cast him into the shade by the gorgeous magnificence twelve keys of basil valentine 62 of 95 of her appearance, he really possesses more power in the kingdom than she. before the moon, dialectic bears a shining silver banner, with the figure of prudence wrought into it in sky vblue, and because the husband of the moon is dead, he has transferred to her his task of resisting the domination of queen venus. for among all these there is enmity, and they are all striving to supplant each other. indeed, the tendency of events is to give the highest place to the most excellent and the most deserving. for the present state of things is passing away, and a new world is abou

BEHOLDERS OF NIGHT

ngels of ancient lore are the guardians of the path of the wise. such angels dwell within the shadow gardens of twilight, of dreams and the nightside of being. we must listen closely, for their wisdom is that of the gifts of lucifer and lilith, that through the adversary can such beautiful musick be heard! the watchers, as brought forth by shemyaza/azazel, is the divine gift brought down from the sky unto man, whom was a primal sleeper which carried the bestial desires of the planet. the fallen angels thus brought divinity with the abyssic daemon of self, that we were divine in our dual essence. it is through the self-alchemical work of saturn, that one emerges awakened in unity. saturn is the guardian of death, or daath or the guardian of the threshold[8. in saturn there is a lower and hi

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

to tibet s early history.18 8. conqueror demons (tib. rgyal po: conqueror demons are the spirits of evil kings or high lamas who have broken their vows. they are generally white in color. 9. violator demons (tib. dam sri: these are spirits who have violated their vows in past lives and who can inspire individuals to do the same. they are part of a larger class of ambiguous demons called sri. 10. sky demons (tib. the u rang: these are ancient tibetan deities of ambiguous nature but who are primarily associated with the sky. they are also harmful, causing death and disease. erik haarh explains that these deities were originally the spirits of pre-buddhist ancestors found in the heavenly spheres.19 11. hindering demons (tib. bgegs: these are lesser obstacle demons that are generally known to

are ancient tibetan deities of ambiguous nature but who are primarily associated with the sky. they are also harmful, causing death and disease. erik haarh explains that these deities were originally the spirits of pre-buddhist ancestors found in the heavenly spheres.19 11. hindering demons (tib. bgegs: these are lesser obstacle demons that are generally known to hinder ritual success. 12. female sky-goers (tib. mkha gro ma; skt..kin: these important deities are by no means demonic, though they can be wrathful. they are not usually involved in this classification scheme given their excessively buddhist significance. i include them here for the significant role they will play later in this research. given the abundant use of the sanskrit word..kin. in scholarship and the awkward phrasing of

found in the entourages of all major buddhist deities. they fill the intermediate spaces of ma..alas, are messengers and inspirers of buddhist texts, and represent pervasive wisdom, which is personified as feminine in buddhism. as such..kin.s are involved in all major buddhist ritual processes and can be invoked for protective purposes; they are said to guard scriptures as well.20 there are male sky-goers (tib. mkha gro; skt..ka, but they are not nearly as popular in tibetan buddhism. 18 see tucci 1999, pp. 713-717; and gyaltsen 1996, pp. 75-80 for more on the first tibetan tribes as well as their mythic descent from a demoness. this will be discussed further in chapter 3. 19 see haarh 1969, pp. 216-219. 20 see snellgrove 2002, pp. 167-168; beyer 1978, pp. 45-47, 399; and simmer-brown 200

ght he carries a tiger-skin quiver and on his left a leopard-skin bow case. he rides a black horse with white heels. on his head he wears a helmet of leather adorned with vulture feathers, and on his body he wears an armored coat covered with scorpion shells. assembled around him are a hundred thousand inexhaustible might demon soldiers, twenty thousand groups of serpent demon soldiers, countless sky demons as well as a limitless gathering of falcons, eagles, tigers, leopards, monkeys, and such. in front of him there are five hundred monks wearing lacquered hats, holding mendicant staffs and begging bowls, and speaking true words. on his right there are five hundred exorcists wearing black hats and exorcist robes, holding daggers and skull cups, and uttering fierce mantras. on his left the

yak.a, king of the btsan, residing in the middle of blazing chain-lightnings, who open wide your horrifying mouth and stare with red eyes together with your hordes, come surging forward, soar quickly atop of the enemies, send the painful illness of the btsan into the upper part of the bodies of your foes, and cast colic into the lower part of their bodies. having gathered big black clouds on the sky, cast thunder, lightning, thunderbolts, and great pieces of hail, order the the u rang demons to cause fits of madness, and command the ma mo [demonesses] to cause fits of fainting to your foes. bind tightly your enemies by means of your red snare, strike them hard with the great stick. with the flaming sword, cut them into huge pieces. with the flaming iron hook, tear out their heart-veins; h

BLAVATSKY H P ANTHROPOGENESIS

s literally the "pillars of the world" its "supports" are thus identical with the greek cosmocratores, the "seven workmen or rectors" of pymander, the seven rishis and pitris of india, the seven chaldean gods and seven evil spirits, the seven kabalistic sephiroth synthesised by the upper triad, and even the seven planetary spirits of the christian mystics. the ases create the earth, the seas, the sky and the clouds, the whole visible world, from the remains of the slain giant ymir; but they do not create man, but only his form from the ask or ash-tree. it is odin who endows him with life and soul, after lodur had given him blood and bones, and finally it is honir who furnishes him with his intellect (manas) and with his conscious senses. the norse ask, the hesiodic ash-tree, whence issued

lways maintained that man was born, and dwelt at first in a country beyond the ocean, a proof of which had been given him in india, by a learned chaldean (cosmas indicopleustes in collect. nova patrum, t. ii, p. 188; also see journ. des savants, suppl. 1707, p. 20) he says "the lands we live in are surrounded by the ocean, but beyond that ocean there is another land which touches the walls of the sky; and it is in this land that man was created and lived in paradise. during the deluge, noah was carried in his ark into the land his posterity now inhabits (ibid) the twelve-legged horse of huschenk was found on that continent named the dry island (supra, p. 154) the "christian topography" of cosmas indicopleustes and its merits are well known; but here the good father repeats a universal trad

french orientalists translate farvarshi by "ferouer" now what is a ferouer, or farvarshi? in some mazdean works (e.g, ormazd ahriman, 112, 113, it is plainly implied that farvarshi is the inner, immortal man (or that ego which reincarnates; that it existed before its physical body and survives all such it happens to be clothed in "not only man was endowed with the farvarshi, but gods too, and the sky, fire, waters, and plants (introduction to the vendidad, by j. darmesteter. this shows as plainly as can be shown that the ferouer is the "spiritual counterpart" of whether god, animal, plant, or even element, i.e, the refined and the purer part of the grosser creation, the soul of the body, whatever the body may happen to be. therefore does ahura mazda recommend zarathustra to invoke his farv

e proem (vol. i. the eastern initiates show it coeval with the circle of deific infinitude and the first differentiation of the essence, the union of spirit and matter. this was rejected, and the astronomical allegory alone was accepted and made to fit into cunningly imagined terrestrial events. let us demonstrate this statement. in astronomy, as said, mercury is the son of coelus and lux- of the sky and light, or the sun; in mythology he is the progeny of jupiter and maia. he is the "messenger" of his father jupiter, the messiah of the sun; in greek, his name "hermes" means, among other things, the "interpreter- the "word" by mouth; the logos, or verbum. now, mercury, besides being born on mount cyllene among shepherds, is the patron of the[[footnote(s* by very few though, for the creator

magicians (p. 241[[vol. 2, page] 565 when time be no longer. garuda* is that of the great cycle, the "maha-kalpa" co-eternal with vishnu, and also, of course, the emblem of the sun, and solar cycle. this is shown by the details of the allegory. at his birth, garuda is mistaken for agni, the god of fire, on account of his (garuda's "dazzling splendour" and called thereupon gaganeswara "lord of the sky" again, his being represented as osiris, and by many heads of allegorical monsters on the abraxas (gnostic) gems, with the head and beak of an eagle or a hawk (solar birds, denotes garuda's solar and cyclic character. his son is jatabu, the cycle of 60,000 years. as well remarked by c. w. king "whatever the primary meaning (of the gem with the solar lion and vowels) it was probably imported in

BLAVATSKY H P COSMOGENESIS

hile the sentences to be commented upon are marked with figures. additional matter will be found in the chapters on symbolism forming part ii, as well as in part iii, these being often more full of information than the text[[vol. 1, page 25] part i. cosmic evolution- seven stanzas translated with commentaries from the secret book of dzyan[[vol. 1, page 26] nor aught nor nought existed; yon bright sky was not, nor heaven's broad roof outstretched above. what covered all? what sheltered? what concealed? was it the water's fathomless abyss? there was not death- yet there was nought immortal, there was no confine betwixt day and night; the only one breathed breathless by itself, other than it there nothing since has been. darkness there was, and all at first was veiled in gloom profound- an oc

above. the lotus thus typifies the life of man and also that of the kosmos; for the secret doctrine teaches that the elements of both are the same, and that both are developing in the same direction. the root of the lotus sunk in the mud represents material life, the stalk passing up through the water typifies existence in the astral world, and the flower floating on the water and opening to the sky is emblematical of spiritual being- stanza ii- continued. 4. her heart had not yet opened for the one ray to enter, thence to fall as three into four in the lap of maya (a (a) the primordial substance had not yet passed out of its precosmic latency into differentiated objectivity, or even become the (to man, so far) invisible protyle of science. but, as the hour strikes and it becomes receptiv

of light and life, to use an expression of philo judaeus. he is called the "blazing dragon of wisdom[[footnote(s* lanoo is a student, a chela who studies practical esotericism "tri-dasa" or three times ten (30, alludes to the vedic deities, in round numbers, or more accurately 33- a sacred number. they are the 12 adityas, the 8 vasus, the 11 rudras, and 2 aswins- the twin sons of the sun and the sky. this is the root-number of the hindu pantheon, which enumerates 33 crores or over three hundred millions of gods and goddesses[[vol. 1, page] 72 the secret doctrine. because, firstly, he is that which the greek philosophers called the logos, the verbum of the thought divine; and secondly, because in esoteric philosophy this first manifestation, being the synthesis or the aggregate of universa

ho taught that the[[footnote(s* see next note* od is the pure life-giving light, or magnetic fluid; ob the messenger of death used by the sorcerers, the nefarious evil fluid; aour is the synthesis of the two, astral light proper. can the philologists tell why od- a term used by reichenbach to denominate the vital fluid- is also a tibetan word meaning light, brightness, radiancy? it equally means "sky" in an occult sense. whence the root of the word? but akasa is not quite ether, but far higher than that, as will be shown[[vol. 1, page] 77 deity in space and time. universe evolves, when its primary substance is transformed from the state of fire into that of air, then into water, etc. heracleitus of ephesus maintained that the one principle that underlies all phenomena in nature is fire. th

the square within the circle being the most potent of all the magical figures (c) the "one rejected" is the sun of our system. the exoteric version may be found in the oldest sanskrit scriptures. in the rig veda, aditi "the boundless" or infinite space, translated by mr. max muller "the visible infinite, visible by the naked eye; the endless expanse beyond the earth, beyond the clouds, beyond the sky" is the equivalent of "mother-space" coeval with "darkness" she is very properly called "the mother of the gods" deva-matri, as it is from her cosmic matrix that all the heavenly bodies of our system were born- sun and planets. thus she is described, allegorically, in this wise "eight sons were born from the body of aditi; she approached the gods with seven, but cast away the eighth, martanda"

BLUE EQUINOX

uptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me. and thus she ends .sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to me! the equinox 50 to me. and with these words .the manifestion of nuit is at an end. iii in the next chapter of our book is given the word of hadit, who is the complement of nuit. he is eternal energy, the infinite motion of thing, the central core of all being. the manifested universe comes from the marriange of nuit and hadit; without this could no thing be. this eternal, this perpetual

the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? 52. there was also an humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal ur us serpent, answered him and said: 53. i sailed over the sky of nu in the car called millionsof- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father.s father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy childr

s rather good..o.m] july 7. note. this afternoon, while reclining in an easy chair, nearly fell asleep; instead, however, i concentrated for some while. on being asked by r. to go and do some little thing for her, i put hands over eyes before rising, and saw a light so peculiar that it is worth mentioning. it had the appearance of being three distinct things at once. dead black, a beautiful night-sky-blue, but at the same time the very essence of it was brilliant light. quite indescribable in words [seems very good..o.m [it may be remarked that fra. v.i.o. had occupied himself with the contemplation of the st l of revealing, completed therefrom a pantacle of nuit, and had obtained a sigil for same, during this day. this peculiar light is stigmatically characteristic of the st l..o.m] june

, i who am all pleasure and purple, and liber xv 257 drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me! to me! to me! sing the raptuous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you. i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to me! to me! the priest mounts the second step. the priest: o secret of secrets that art hidden in the being of all that lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i. i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life; yet therefore is the knowledge of me the knowledge of death. i

author of this order? it is the father of jesus christ .i and my father are one. it is therefore the god of wilhelm von hohenzollern, the american people (if their newspapers lie not, and a very few particularly troglodytic englishmen of whom mr. t. b. bishop is a striking .survival of the meanest. mr. bishop really believes that this tribal demon designed butterflies, and put the rainbow in the sky as a guarantee that the world would never be destroyed by water. he even thinks that it once was destroyed by water! when any student of nature discovers beauty, or design, or evidence of intelligence, mr. bishop falls into a senile rage. he is not content with destroying his fellowman, with his wife, children, cattle, and so on; mr. bishop is not happy unless he is sure that they will all be

BOOK OF ENOCH

11. the translation by michael knibb, into english, is very good, and i have had to do very little to the text in order to change it from a good translation into clear english. i have added quite a lot of punctuation and improved the presentation, but i have made only very minor changes to the text (such as substituting before with in front of where appropriate. in a few places i have substituted sky for heaven where it makes the meaning clearer. where enoch says the face of heaven he means the sky but i have left it unchanged. i only changed heaven to sky where i was sure that was the intended meaning. similarly, i have tried to use earth with a capital where i think the meaning is the whole planet and earth, without a capital, where the meaning may just be the ground- which enoch often d

upon them. they will all belong to god, and will prosper and be blessed, and the light of god will shine on them. 1.9] and behold! he comes with ten thousand holy ones; to execute judgment upon them and to destroy the impious, and to contend with all flesh concerning everything that the sinners and the impious have done and wrought against him. 2) god's laws 2.1] contemplate all the events in the sky; how the lights in the sky do not change their courses, how each rises and sets in order, each at its proper time, and they do not transgress their law. 2.2] consider the earth and understand from the work that is done upon it, from the beginning to the end, that no work of god changes as it becomes manifest. 2.3] consider the summer and the winter; how the whole earth is full of water and the

espect of yourselves. and while you weep and supplicate you do not speak a single word from the writings which i have written. 14.8] and the vision appeared to me, as follows- behold; clouds called me in the vision, and mist called me. and the path of the stars, and flashes of lightning, hastened me and drove me. and in the vision winds caused me to fly, and hastened me, and lifted me up into the sky. 14.9] and i proceeded until i came near a wall which was made of hailstones, and a tongue of fire surrounded it, and it began to make me afraid. 14.10] and i went into the tongue of fire and came near to a large house, which was built of hailstones, and the wall of that house was like a mosaic of hailstones and its floor was snow. 14.11] its roof was like the path of the stars and flashes of

h was made of hailstones, and a tongue of fire surrounded it, and it began to make me afraid. 14.10] and i went into the tongue of fire and came near to a large house, which was built of hailstones, and the wall of that house was like a mosaic of hailstones and its floor was snow. 14.11] its roof was like the path of the stars and flashes of lightning, and among them was fiery cherubim, and their sky was like water. 14.12] and there was a fire burning around its wall and its door was ablaze with fire. 14.13] and i went into that house, and it was as hot as fire and as cold as snow, and there was neither pleasure nor life in it. fear covered me and trembling took hold of me. 14.14] and as i was shaking and trembling, i fell on my face. 14.15] and i saw in the vision, and behold, another hou

of winter and the place where the water of all the deeps pours out. 17.8] and i saw the mouths of all the rivers of the earth, and the mouth of the deep. 18.1] and i saw the storehouses of all the winds, and i saw how with them he has adorned all creation, and i saw the foundations of the earth. 18.2] and i saw the cornerstone of the earth. and i saw the four winds which support the earth and the sky. 18.3] and i saw how the winds stretch out the height of heaven, and how they position themselves between heaven and earth; they are the pillars of heaven. 18.4] and i saw the winds which turn the sky and cause the disc of the sun and all the stars to set. 18.5] and i saw the winds on the earth which support the clouds and i saw the paths of the angels. i saw at the end of the earth; the firma

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

there be food to eat, skins for warmth and shelter, bones to fashion into tools and weapons. in those days wo/man believed in a multitude of gods. nature was overwhelming. out of awe and respect for the gusting wind, the violent lightning, the rushing stream, wo/man ascribed to each a spirit; made each a deity. a god. this is what we call animism. a god controlled that wind. a god controlled the sky. a god controlled the waters. but most of all, a god controlled the all-important hunt. a god of hunting. most of the animals hunted were horned so wo/man pictured the god of hunting also as being horned. it was at this time that magick became mixed in with these first faltering steps of religion. the earliest form of magick was probably of the sympathetic variety. similar things, it was thoug

g. alexandrian) use cords of different colors to denote the degree of the wearer. but the more important use of cords is in the working of magick. i will therefore leave details of cords till a later lesson, when i discuss magick and, specifically, cord magick. dress many covens and certainly the vast majority of solitary witches work naked. referred to, in the craft, as skyclad "clad only by the sky. this certainly seems a preferred and recommended practice. but there are times when, perhaps due to temperature, you may wish to be robed. it may even be that you just prefer to be robed most of the time anyway. that's all right. robes can be as simple or as elaborate as you like. i here give you instructions for making a simple one. those more adept with a needle than i am may elaborate to t

utes. priest/ess "beauty and strength are in the lord and the lady both. patience and love; wisdom and knowledge [if the esbat is taking place at either the full or the new moon, then the appropriate segment (below) is inserted at this point. otherwise go directly into the cakes and ale ceremony] full moon rite priestess stands with her legs apart and her arms raised up and out, stretching to the sky. priest kneels before her. all the coveners also kneel. all raise their arms high. covener "when the moon rides on high, as she crosses the sky, and the stars on her gown trail behind, then we wiccans below are with love all aglow, just to see her so brightly enshrined" covener "on the night of full moon, as we sing to the tune of the lady who watches above, we raise high our song as she glide

e, ascendant, is also given to the sign of the zodiac that is rising at a given time. every four minutes the ascending sign is at a different angle over the horizon. it can therefore be seen that to obtain the correct sign and ecliptic, at the moment of birth, the time and place of birth must be accurately recorded. as the sun moves throughout the year, it passes through twelve different areas of sky and constellations. these are the houses of the zodiac, and like the hand of a watch, sweep round. the dividing lines between the houses are known as cusps. the sun takes roughly a month to pass through each of the houses, which are as follows: aries march 21 through april 19 taurus april 20 through may 19 gemini may 20 through june 20 cancer june 21 through july 22 leo july 23 through august

the astrologer's aids for this are the ephemeris and the table of houses. the ephemeris gives the positions of the planets at the different times, while the table of houses gives the corrections with regard to the place of birth; the geographical location. measurement of time is given in what is known as sidereal time, measured by the stars rather than the sun. the stars appear to move around the sky at a faster rate than the sun, and this must be allowed for in the calculation of sidereal time. working, then, from the ephemeris, you must first calculate the sidereal time (shown as "s.t) at the moment of birth. if born before noon, the necessary hours and minutes will be subtracted from the s.t. given for noon in the ephemeris. if born after noon, the hours and minutes will be added to the

BUDGE E

d turned behind him and his hands raised in adoration of the beetle, and on the other is a god who also has his hands raised in adoration of the same object. the legend reads "the coming into being of osiris; as the boat has p. 7 no reed mat or carpet hanging from the prow, we may assume that it is intended to represent the atet or matet boat, i.e, the boat in which the sun-god travelled over the sky from sunrise to noon. click to view the boat of the birth of osiris, with serpents and gods [paragraph continues] in front of the boat glide three serpents, which are called sek-re, sefa, and nepen, and in front of these march four man-headed click to view gods in the procession of the boat of the birth of osiris. gods and two hawk-headed gods, each with a serpent in his left hand, a god calle

is great god journeyeth on by being towed along, and these goddesses receive him, p. 90 words which are addressed to the god by the goddesses are "come, o ra, in the peace of the tuat! let ra advance on the road in the boat which is in the earth, in his own body, and let his enemies be destroyed [the goddess] ament crieth) to thee, o ra, so that thou mayest join her, and mayest go forwards in the sky as the great one who is in the horizon, and mayest be towed along by those who tow thee, and, verily, mayest destroy all thine enemies" this address ra replies, saying "o ye who have received your weapons, o ye who have grasped your sceptres, o ye who shake your spears, o ye who stand by your tchefau food, who sit down to your offerings, who are the warders of food and bread and are the lords

r it in his holy boat, and he passeth over this road which has no water, and none to tow. he maketh his way by means of click to view (left) neb-uast (right) seth-ab. the words of power of isis, and by means of the words of power of semsu, and the utterances of this great god himself [act as] magical protectors, and perform the slaughters of apep in the tuat, in this circle in his windings in the sky. whosoever shall make [a copy of] these [pictures] according to the similitudes which are in writing at the northern side of the hidden palace in the tuat they shall act for him that maketh them as magical protectors in heaven and in earth. whosoever knoweth them shall be as the spirits with ra" p. 147 11. the god neb-uast, standing, and holding a sceptre in his right hand. 12. the goddess set

e who are maat in your flesh, whose magical powers have come into being for you, who are united unto your stars and who yourselves rise up for ra in the horizon which is in the tuat each day, o be ye in his following, and let your stars guide his two hands so that he may journey through the beautiful ament in peace. and, o ye gods who stand up, who dwell in our land, light up ye your stars in the sky so that [i] may unite [myself] with the master of the horizon" 2. the twelve goddesses of the hours, who face to p. 157 the right, having each a star on her head. their names are- 1. hekennutheth. 2. nebt-en. 3. nebt-nebt. click to view goddesses of the hours. click to view goddesses of the hours. 4. tuatheth. 5. amentet-ermen. 6 [name erased] 7. anith. 8. aunith. p. 158 9. tait. 10. arit-khu

reads: p. 193 click to view nesti-khenti-tuat. click to view (left) nebt-au-khenti-tuat (right) hetepet-neter. p. 194 [paragraph continues "those who are in this picture in this city are they who give offerings of food to the gods who are in the tuat; ra decreeth for them loaves of bread and vessels of beer, and the gods journey on in the following of this great god to the eastern horizon of the sky, with hetep-neteru-tuat [also] following him" in the upper register are- 1. twelve gods, each of whom is seated upon the symbol of linen swathings; their names are- 1. neha-ta. 2. teba. 3. maati (or, ariti. 4. menkhet. 5. hebs. 6. nebti. 7. asti-neter. 8. asti-paut. 9. hetemet-khu. p. 195 click to view neha-ta. teba. maati. menkhet. click to view nebs. nebti. asti-neter. asti-paut. click to vi

CASE PAUL F THE BOOK OF TOKENS

ears to hear, for that hearing is too often dulled by the noisy clamor of the world's illusion. yet he who hath eyes to see, and mind to remember, may see in the very word guph, that the heart of its meaning hath to do with hearing, for what else is vav but the heart of the word? and is not vav at once the special letter of ben the son and the sign of hearing? this thy body, o child of earth and sky, is truly the heavenly vision of the goodness of the eternal. this thy body is the palace of the king; this thy body is the manifested world of god and man; this thy body is the seamless robe of adonai. for 1 am thy lord, and the lord and his temple are one [2we wicca01.txt a practical guide to witchcraft and magic spells by cassandra eason contents [insert pic p005- book cover (front (back) s

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

tree- defined in magick as a tree of new beginnings and regeneration- breathes out enough oxygen for a family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones, the animals, the people and everything else on the earth and in the waters and the sky. our higher selves, our souls, are influenced by the cycles of the sun, the moon, the stars and the natural world on a deep spiritual level. we can draw down their energies into ourselves to amplify and replenish our own, like tapping into a cosmic energy supply rather than having to recharge our powers from our own, separate dynamos. through them and through us courses the universal life forc

hild. the full moon was also associated in later ages with romance and passion, originally because this coincided with peak female fertility. moon magick for the increase of love and fertility is still practised under the auspices of the waxing moon. it was not until about 3,000 years ago that the male role in conception was seite 6 wicca01.txt fully understood in the west, and only then were the sky father deities able to usurp the mysteries of the divine mother. a trinity of huge, carved stone goddesses, representing the three main cycles of the moon, and dating from between 13000 and 11000 bc, was found in france in a cave at the abri du roc aux sorciers at angles-sur-l'anglin. this motif continued right through to the triple goddess of the celts, reflecting the lunar cycles as maiden

devote the necessary evenings for the coven, or do you have a packed schedule and many commitments, which prevent you from setting aside a regular time? perhaps you may want to explore magick more informally with like-minded people where the emphasis is on spontaneity. it is important that you choose a coven that operates in a manner with which you feel comfortable. some modern covens do practise sky-clad, or naked, but i would advise you to avoid this, as this can make some people feel very self-conscious and needs very strong parameters to prevent ceremony from spilling into everyday relationships. it can also detract from the spirituality of the ritual. if sexual attraction or spontaneous sexual fantasies are allowed to arise between members of a group, this can make ritualistic contact

or spontaneous sexual fantasies are allowed to arise between members of a group, this can make ritualistic contact very difficult, especially where members are in relationships with people outside the coven. the sacred marriage, which involves ritual sex between god and goddess, is an important part of seasonal celebrations. however, modern covens often celebrate the ritual coupling of earth and sky by plunging a knife into a chalice of water, or by the use of physical sex carried out in private, by an established couple, out of sight of the coven. in this way, any very human complications may be prevented from creeping into the ritual. it is also possible to come across well-meaning but totally inexperienced groups who attempt to practise the kind of work that a medium, white witch or he

ysically outside it but spiritually within, manipulating the symbols within it. i have also known modern witches who will create an instant circle on paper or even on a computer screen. if you have the space, you can keep a magick circle marked out with stones in a corner of your garden or painted on the floor of a room covered with a large rug. attics are especially good since you are nearer the sky. if you are able to keep a special area for your circle, scatter dried lavender or pot pourri on it before each use, and sweep it in circles widdershins to remove any negativity. whatever the form or size of your circle, mark the four main compass directions within it. in the marker positions, you can use stones, lines on the floor, four crystals hanging on cords on the four walls or candles i

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

he symbolic division of the world of the dead from that of the living with a vertical path linking the two realms. similarly, the yoruba pictured the universe as a triple-tiered structure, arranged with the earth and the heavens in separate arenas "enfolding" an "islandlike world" that enjoined the three spheres. human beings, according to this model, exist in the middle domain, between earth and sky. both yoruba and kongo cosmologies, like so many other african systems, map an anthropocentric universe.[3] elaborate cosmologies inform the great variety of ways that human\ 38\ black magic page 25 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 beings sought to influence the forces of the universe. some scholars have characterized these systems of

CHRONOLOGIA RORISPERGIUS

v. of i ching 2700 bce the great pyramid of khufu is built in accordance with astronomical factors. 2494-2345 pyramid texts [egy. 2340 bc first imperial dynasty of egypt 2300 bc astarte, one of the ancient forms of the universal great goddess, was worshipped by the iranians in her form as anahita. her image was found in sumeria around 2300 bc. in the tibetan pantheon she is a manifestation of the sky goddess kaladugmo (mkhah.la.gdug.mo) or ma namkha (ma.nams.mkha) or 'mother sky. 2000 bc indo-aryans left proto-aryan homelands (eastern iranian steppes of ancient sogdiana, chorasmia, and bactria (yarshater: 1987..pg 685. indo-aryans crossed the caucasus mountains and established the kingdom of mitanni on the nw frontier of the kassite kingdom (james:1963..aryan migration into anatolia around

egyptian book of the dead (book of coming forth by day. 1570 ebers papyrus 1550-1450 o.c. rig-veda, sama-veda and yajur-veda 1500 indo-europeans invade india. vedic culture. 1500 (ca) volcanic destruction of thera, thought to be the origin of atlantis story. harranians established a pilgrimage site at the giza plateau in egypt. 1400 bc the roots of mithraic belief are found in the worship of the sky goddess mitra in northern mesopotamia. avesta composed in avestan (an east-iranian language) 1200 origin of judaism, o.c. of o.t, starting with the torah (the first 5 books. sophocles claimed dice were invented by palamedes during the siege of troy. herodotus attributed them to the lydians in the reign of atys. 1194 fall of troy (events described in iliad/odyssey. 1100 (ca) rise of mayan cultu

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

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

carved a multitude of most noble figures and devices, every one of which (as i afterwards learned) had its peculiar signification. above was fixed a pretty large tablet, with these words, procul hinc, procul ite profani( keep away, you who are profane, and other things more, that i was earnestly forbidden to relate. now as soon as i came under the portal, there straightaway stepped forth one in a sky-coloured habit, whom i saluted in a friendly manner; and though he thankfully returned this salute, yet he instantly demanded of me my letter of invitation. o how glad was i that i had then brought it with me! for how easily might i have forgotten it (as it also chanced to others) as he himself told me! i quickly presented it, wherewith he was not only satisfied, but (at which i much wondered)

upon the gates was immediately fired, so that if any were still upon the way, he might make haste thither. but the way, where it finished at the castle, was enclosed on both sides with walls, and planted with all sorts of excellent fruit trees, and on every third tree on each side lanterns were hung up, in which all the candles were lighted with a glorious touch by a beautiful virgin, dressed in sky-colour, which was so noble and page 13 majestic a spectacle that i yet delayed somewhat longer than was requisite. but at length after sufficient information, and an advantageous instruction, i departed friendlily from the first porter. on the way, i would gladly have known what was written in my letter, yet since i had no reason to mistrust the porter, i forbare my purpose, and so went on the

ast the two aforementioned pages with bright torches entered the hall, lighting the way of a most beautiful virgin, all drawn on a gloriously gilded triumphant self-moving throne. it seemed to me that she was the very same who before on the way kindled and put out the lights, and that these attendants of hers were the very same whom she formerly placed at the trees. she was not now, as before, in sky-colour, but arrayed in a snow-white glittering robe, which sparkled with pure gold, and cast such a lustre that we could not steadily look at it. both the pages were dressed in the same manner (although somewhat more modestly. as soon as they came into the middle of the hall, and had descended from the throne, all the small tapers made obeisance before her. whereupon we all stood up from our b

lso was a modest, bashful virgin. the third, as she entered the room, seemed amazed at something, and as i understood, she cannot easily abide where there is too much mirth. the fourth brought with her certain small wreaths, thereby to manifest her kindness and liberality. after these four came two who were somewhat more gloriously appareled; they saluted us courteously. one of them had a gown of sky colour spangled with golden stars. the other s was green, beautified with red and white stripes. on their heads they had thin flying tiffaties, which adorned them most becomingly. at last came one on her own, who had a coronet on her head, but looked up rather towards heaven than towards earth. we all thought it was the bride, but were much mistaken, although otherwise in honour, riches and st

COLLIER IRENE CHINESE MYTHOLOGY

huge sonic boom. the sound reverberated throughout the world and split all the particles and gases of the universe in two. the light, pure forces of the world drifted up and formed the blue heavens. the heavy, dark forces of the universe sank down and formed the fertile earth. panku was delighted with his new world. it had beauty, order, and peace. to preserve these conditions, he propped up the sky with his strong arms, wedging his body between heaven and earth. each day, the sky rose ten li as panku stretched and shoved it higher and higher. for eons, he held up the sky without complaint, determined that the world should not dissolve back into chaos. as time passed, however, he became weary as his cramped muscles tightened from the weight of the world. for centuries, panku pushed in ago

of his body. he cried out for help, but his voice just echoed in the emptiness. no other living creature was around to hear him. each day he longed for relief; each day he received none. he struggled for tens of thousands of years until heaven and earth each lost its memory of the other and were forever separated into the forces of yin, the dark, and yang, the light. chinese mythology 18 when the sky was firmly attached to the heavens and the earth was soundly anchored below, panku finally lost his resolve. slowly, he grew weaker and older. his body gradually shrank and wrinkled. his muscles loosened, and his breath became faint. after centuries of stretching and straining, the reliable giant fell to the ground, exhausted and drained. his massive, withered body covered the earth gently lik

rs.2 although most gods were male, nuwa is a very powerful female goddess in early mythology. she creates mankind and is responsible for repairing the earth. 24 the world was indeed a sparkling jewel. sturdy pine trees dotted the mountains, and weeping willows lined the streams. apple, quince, and plum blossoms burst into bloom and later yielded ripe, heavy fruit. birds flitted about in the azure sky, leaving their black, crimson, and iridescent green feathers drifting in the wind. silverfish and carp splashed gleefully in the waterways. fierce beasts like tigers and gentle creatures like deer roamed with equal abandon across the rocky hills. nuwa, a goddess, stumbled accidentally upon this vibrant world during her travels. the earth was humming and teeming with life. she marveled at its m

so it could both walk on land and paddle about in the sea. from the many shades of yellow earth, nuwa made tall dolls and short dolls. she made thin dolls and fat dolls. she made curly-haired dolls and straight-haired dolls. she made dolls with eyes as round and large as cherries, some with eyes as long and narrow as a mosquito s wing. she made some with eyes so dark they looked like the midnight sky, others so light they looked like liquid honey. each creature was different, so the goddess could recognize her creations. then, as she breathed on each doll, it sprang to life, giggling and hopping about. nuwa was so delighted with her handiwork that she wanted to make more. but she needed a quicker method. along the riverbanks, slender reeds arched their graceful stems over the water. nuwa r

to a silent hush. the humans listened solemnly to her words. she spoke of the importance of marriage and a couple s obligations to each other. she told them how to make children and how to raise them. she wished them a long and joyful existence on their earth. as the goddess left, she expressed her fervent hope that they would make new people and live happily without her. then she ascended to the sky seated in a thundering chariot pulled by six winged dragons. to this day, people continue to marry and have children who brighten the world with their joyous laughter, just as the dancing mud dolls did in the days of nuwa. chinese mythology 28 questions and answers q: why was nuwa dissatisfied with the beautiful world? a: the world felt empty, and she wanted to populate it with creatures like

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

it is then placed on the altar. now, hru is invoked to aid the order in its timeless search for the mysteries of divine light. this quest must never be forgotten and should be recalled every day when we perform the qabalistic cross. let the celebration and solemn ceremony of the consecration of the vault remind us to always aspire to the highest point, just as the a is in its highest point in the sky. the three chiefs join wands and ankhs forming the fiery triangle through which the energy is raised. the wands held by the black ends now brings down the power. the vault is being charged through the magnetic power of the wands under the direction of the three chiefs. this builds and establishes a shield against the qlippoth, and at the same time, runs a line to them so that they may too be u

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

orship a composite god made up of extraterrestrials. amen. if you look at the origins of the major religions, the stories are remarkably similar to those we hear today from people claiming to have met, or been abducted by, extraterrestrials. mohammed, the founder of islam in the seventh century, said that he had been visited by the angel gabriel, who was "in the likeness of a man, standing in the sky above the horizon".2 this figure told him he had to be a prophet, and he was given messages which formed the islamic holy book, the koran. these messages would be dictated while mohammed was in a trance on many other occasions in the years that followed. he also wrote of going on a 'celestial journey. 6. and the truth shall set you free many people in the modern world who claim to have experie

hird dimension and just above us vibrationally is the level which has manipulated us. in the book of enoch, the 'watchers' sound remarkably like extraterrestrials. the dead sea scrolls say that the father of noah was a 'watcher, and nebuchadnezzar, the king of babylon from 651-604bc, records being visited by a watcher and a holy one who came down from heaven.4 the dakas in mahayana buddhism were 'sky travelling beings' and padma sambhava, the founder of tibetan buddhism, was said to have left tibet in a celestial chariot.5 something similar was claimed for the biblical prophet elijah when he left israel6 and for the central american god, quetzalcoatl.7 descriptions of flying discs, flying boats, and celestial chariots, abound on all continents and in all cultures. still today we relate 'he

g beings' and padma sambhava, the founder of tibetan buddhism, was said to have left tibet in a celestial chariot.5 something similar was claimed for the biblical prophet elijah when he left israel6 and for the central american god, quetzalcoatl.7 descriptions of flying discs, flying boats, and celestial chariots, abound on all continents and in all cultures. still today we relate 'heaven' to the sky, because that is where the 'gods' of ancient time came from in their spacecraft. the aborigines of australia speak of three ancestral beings, called the djanggawul, who were connected with the planet venus, as was quetzalcoatl and the polynesian deity, kahuna.8 add to all these the many examples cited in the robots' rebellion and countless other books, linking ets with the creation and supervi

great heroes and famous men of long ago. the reason this-world-is-all-there-is science has been unable to find the missing links in human genetic evolution is because there aren't any. the sudden changes in the human form were due to extraterrestrial intervention. this is possibly an origin of the virgin mother legends which are also found throughout the world. in what we call china, they had a 'sky god' called di who was said to have 'miraculously' impregnated a virgin, who then gave birth to zu, the first of the new genetic line. all over the ancient world, you find that the royal families were supposed to have originated with the sky gods- extraterrestrials. records left by the ancient civilisations of mesopotamia say that their pyramidal towers known as ziggurats were built for interc

culously' impregnated a virgin, who then gave birth to zu, the first of the new genetic line. all over the ancient world, you find that the royal families were supposed to have originated with the sky gods- extraterrestrials. records left by the ancient civilisations of mesopotamia say that their pyramidal towers known as ziggurats were built for intercourse between a priestess and a god from the sky. herodotus described the inside of a ziggurat he saw in babylon "on the topmost tower there is a spacious temple, and inside the temple stands a great bed covered with fine bedclothes with a golden table at its side. there is no statue of any kind set up in this place, nor is the chamber occupied at night by any but a single native woman who, say the chaldean priests, is chosen by the deity ou

DAVID ICKE CHILDREN OF THE MATRIX

ns that describe such events. they come from europe, scandinavia, russia, africa, throughout the americas, australia, new zealand, asia, china, japan, and the middle east. everywhere. some speak of great heat that boiled the sea; of mountains breathing fire; the disappearance of the sun and moon and the darkness that followed; the raining down of blood, ice, and rock; the earth flipping over; the sky falling; the rising and sinking of land; the loss of great continents; the coming of the ice; and virtually all of them describe a fantastic flood, a wall of water, which swept across the earth. the tidal wave caused by the comet in the movie, deep impact, gives you an idea of what it would have been like. old chinese texts describe how the pillars supporting the sky crumbled; of how the sun

great continents; the coming of the ice; and virtually all of them describe a fantastic flood, a wall of water, which swept across the earth. the tidal wave caused by the comet in the movie, deep impact, gives you an idea of what it would have been like. old chinese texts describe how the pillars supporting the sky crumbled; of how the sun, moon, and stars poured down in the north-west, where the sky became low; rivers, seas, and oceans, rushed to the south-east where the earth sank and a great conflagration was quenched by a raging flood. in america, the pawnee indians tell the same story of a time when the north and south polar stars changed places and "went to visit each other. north american traditions refer to great clouds appearing and a heat so powerful that the waters boiled. the g

erica, the pawnee indians tell the same story of a time when the north and south polar stars changed places and "went to visit each other. north american traditions refer to great clouds appearing and a heat so powerful that the waters boiled. the greenland eskimos told early missionaries that long ago the earth turned over. peruvian legends say that the andes mountains were ripped apart when the sky made war with the earth. brazilian myth describes how the heavens burst and fragments fell down killing everything and everyone as heaven and earth changed places. and the hopi indians of north america record that "the earth was rent in great chasms, and water covered everything except one narrow ridge of mud."14 atlantis and lemuria all of this closely correlates with the legends of atlantis

9 44 ibid 45 ibid 46 ibid, pp 22 and 23 47 see richard hoagland's book, monuments on mars (north atlantic books, california, usa, 1996) 48 brian desborough, the great pyramid mystery, tomb, occult initiation ceremony or what, a document supplied to the author in 1998 and also published in the california sun newspaper, los angeles 49 ibid 50 preston b. nichols and peter moon, pyramids of montauk (sky books, new york, 1995, p 129 51 our haunted planet, pp 19 and 20 52 see immanuel velikovsky's books, ages in chaos (doubleday& co, new york, 1952, worlds in collision (pocket books simon& shuster, new york, 1950, earth in upheaval (dell publishing co. new york, 1955. these are available through the david icke website 53 quoted in our haunted planet, p 80, from the book, worlds in collision 54

r kumari kandam, which means the "dragon land of the immortal serpents".7 you cannot be sirius these technologically advanced extraterrestrial and other-dimensional beings created mystery schools and a secret society network in atlantis and lemuria to pass on levels of their knowledge to chosen initiates. legends claim that a race came to the earth from sirius, the "dog star" and brightest in the sky, which is some 8.7 light years from here. the term "dog star" comes from its position in the constellation of canis major and it is also known as orion's dog" the legends and accounts say that the beings from sirius brought an infusion of highly advanced knowledge to atlantis and lemuria-mu and founded the atlantean mystery school. according to robert temple in the sirius mystery (destiny book

DAVID ICKE THE BIGGEST SECRET

hdescribe such events. they come from europe, scandinavia, russia, africa, throughoutthe american continent, australia, new zealand, asia, china, japan and the middle east.10everywhere. some speak of great heat which boiled the sea; of mountains breathingfire; the disappearance of the sun and moon and the darkness that followed; the rainingdown of blood, ice and rock; the earth flipping over; the sky falling; the rising andsinking of land; the loss of a great continent; the coming of the ice; and virtually all ofthem describe a fantastic flood, a wall of water, which swept across the earth. the tidalwave caused by the comet in the film, deep impact, gives you an idea of what it wouldhave been like. old chinese texts describe how the pillars supporting the sky crumbled;of how the sun, moon

s of a great continent; the coming of the ice; and virtually all ofthem describe a fantastic flood, a wall of water, which swept across the earth. the tidalwave caused by the comet in the film, deep impact, gives you an idea of what it wouldhave been like. old chinese texts describe how the pillars supporting the sky crumbled;of how the sun, moon and stars poured down in the north-west, where the sky becamelow; rivers, seas and oceans rushed to the south-east where the earth sank and a greatconflagration was quenched by a raging flood. in america, the pawnee indians tell thesame story of a time when the north and south polar stars changed places and went tovisit each other. north american traditions refer to great clouds appearing and a heat sopowerful that the waters boiled. the greenland

ging flood. in america, the pawnee indians tell thesame story of a time when the north and south polar stars changed places and went tovisit each other. north american traditions refer to great clouds appearing and a heat sopowerful that the waters boiled. the greenland eskimos told early missionaries thatlong ago the earth turned over. peruvian legend says that the andes were split apartwhen the sky made war with the earth. brazilian myth describes how the heavens burstand fragments fell down killing everything and everyone as heaven and earth changedplaces. and the hopi indians of north america record that: the earth was rent in greatchasms, and water covered everything except one narrow ridge of mud.9all of this closely correlates with the legends of atlantis and mu or lemuria: twovast

tiation center, or what, adocument supplied to the author and also published in the the california sun newspaper, losangeles.19ibid.20ibid.21ibid.22when the earth neady died has some impressive documentation to show that the ice age is amyth.23the great pyramid mystery.24ibid.25ibid.26ibid.27ibid.28ibid.29ibid.1830ibid.31ibid.32ibid.33ibid.34preston b. nichols and peter moon, pyramids of montauk (sky books, new y ork, 1995, p125.35 ibid, p 129.19chapter twodon t mention the reptilesare you ready for this? i wish i didnt have to introduce the following informationbecause it complicates the story and opens me up to mass ridicule. but stuff it. if that iswhere the evidence takes me, that is where i shall go every time.i dont think the anunnaki of the sumerian tablets and the white martians pr

humanity s extraterrestrial origins1 in which he suggests that the onesthe sumerian tablets call the anunnaki are this reptile race, another point with whichwe agree. the famed british astrophysicist, fred hoyle, told a london press conferenceas long ago as 1971 that the world was controlled by a force which could manifest inmany forms. they are everywhere, he told astonished journalists, in the sky, in thesea and on the earth. he said that they controlled humanity through the mind. iknow this sounds utterly bizarre, but you need to read the whole of the biggest secretto see the wealth of evidence to support this. if you pull out now or after a couple ofchapters because your belief system is in overload, thats your choice, but you will missthe opportunity to see that the almost hysterical

DAVIDSON DAN SHAPE POWER

dial watches, harmful chemicals such as insecticides, television sets, and x-ray equipment were placed within the oraccu. the energy produced by putting such devices in an oraccu was to generate an energy as destructive to humans and animals as the oraccu was constructive when used in an environment free of these devices. reich and others claimed that dor formed clouds of dirty dark blots in the sky. dor is inimical to plants, animals, and man. it takes many days or months, depending on the concentration, for nature to dissipate tho dor and rejuvenate the area. 2.3.7 summary of orgone energy the main theme is that orgone energy is a condensed form of aetheric energy. the orgone box, with its layering of natural dielectric and conductive materials, collects and intensifies orgone energy so

e space drive. figure 7.3.1-4. correlation of dan davidson's gravity wheel experiment with joe parr's 7.4 astronomical correlations with great pyramid there are numerous relationships of the great pyramid to various astronomical bodies. the two main constellations which are related to the pyramid are taurus (the bull) and orion (the hunter. both these constellations are in the same portion of the sky. taurus is located just above orion. 7 .4.1 the taurus/pleiades connection the star alcyone in the constellation taurus marks the foundation setting (i.e, when construction was initiated on the great pyramid) date of the great pyramid.6 alcyone is one of the brightest stars in the pleiades, which is part of the taurus constellation. the ascending passageway in the great pyramid has a score lin

DEMONIC BIBLE

s and cower in fear for your immortal soul, or read on and discover true and undefiled wisdom. for enlightenment speaks to the brave. introduction to the 2nd edition lucifer, the light-bearer the name lucifer comes from the latin words lux (light) and fer (to bear. lucifer means, literally, light-bearer and was the name given by the romans to the morning star venus when it appeared in the eastern sky in the hours before dawn. lucifer, the light-bearer, the morning star, personified enlightenment, wisdom, and beauty. the cult of lucifer was associated with the worship of venus or aphrodite, the goddess of love and passion, and involved sexual acts of which the early christians did not approve. the acceptance of christianity as the official religion of rome, and subsequent conversion of paga

f consciousness. michael aquino claimed to be the second beast from the book of the revelation of jesus to st. john the apostle and the spiritual son of aleister crowley described in the book of the law. in contrast to the church of satan s professed atheism, the temple of set embraced the literal existence of set, not as a christian devil, but as an ancient egyptian god associated with the night sky and with the expanding of consciousness. according to aquino, horus and set were the gods of ancient egypt prior to the syrian invasion. later, set was personified as evil, the enemy of osiris. one of set s titles, set-hen was adopted by the jews and became satan. by using a more ancient name for satan, the temple of set was able to escape the accusation that satanism is merely an anti-christi

given to marduk to fashion the universe from the flesh of tiamat. giveth wisdom concerning the condition of the life before the creation, and the nature of the structures of the four pillars whereupon the heavens rest. his word is alalalabaaal and the seal is: the thirty-fifth name is zulummar giveth tremendous strength, as of ten men, to one man. lifted the part of tiamat that was to become the sky from the part that was to become the earth. his word is anndarabaal and his seal is: the thirty-sixth name is lugalabdubur destroyer of the gods of tiamat. vanquisher of her hordes. chained kutulu to the abyss. fought azag-thoth with skill. a great defender and a great attacker. his word is agnibaal and his seal is this: the thirty-seventh name is pagalguenna possessor of infinite intelligence

the gods. he measureth all things, and knoweth the space thereof. his word is nenigegai and his seal is this: the forty-sixth name is gibil this power has been given the realm of the fire and the forge. he keepeth the sharp point of the sword and the lance, and giveth understanding in the working of metals. he also raises the lightning that comes from the earth, and maketh swords to appear in the sky. his word is baalagnitarra and his seal is this: the forty-seventh name is addu raises storms that fill the entire heavens and causes the stars to tremble and the very gates of the igigi to shake in their stead. can fill the skies with his brightness, even in the darkest hour of the night. his word is kakodammu and his seal is this: the forty-eighth name is asharru knower of the treacherous wa

DIABOLUS

originally as a positive force of movement and foreign lands. it was later on that set became a form of the opposer, with red being a sacred color and his minions being actual demons who tested or destroyed others. set was commonly perceived as a god of war, who taught some pharaohs the art of shooting the bow and arrow, etc. the egyptian book of the dead presents set as the lord of the northern sky, who is over storms, cold weather and darkness. set was perhaps the most significant egyptian god in that he alone was the god of mystery and the unknown, both the shadow and fire. as being a patron of the deserts, seth was also revered as a deity over the scorching heat of the desert sands. this concept continued on in the persian ahriman and the islamic shaitan, which shall be discussed in f

the constellation. set was considered the eighth child of the gods of annu, and was of nuit. as the god of darkness and storms he was alone the one who could withstand the stare of the serpent apep, thus controlling the storm demon and later it becoming a part of sethan himself. set as being not only the lord of the south, he later was associated with the north, becoming the lord of the northern sky in the egyptian book of the dead. his primary associations were hostility, war and storms. thus set may be viewed as a deific force of motion and opposition. the combat which took place on the day when horus fought with seth, during which seth threw filth in the face of horus, and horus crushed the genitals of seth. this storm was the raging of ra at the thunder-cloud which [seth] sent forth a

through him. this demoness mentions that she is settled in the northern region of the demons, she is settled more north through him. the form of the evil spirit was a log-like lizard's (vazak) body, and he appeared a young man of fifteen years to jeh, and that brought the thoughts of jeh to him. afterwards, the evil spirit, with the confederate demons, went towards the luminaries, and he saw the sky; and he led them up, fraught with malicious intentions. 11. he stood upon one-third of the inside of the sky, and he sprang, like a snake, out of the sky down to the earth- the bundahishn, translated by e. w. west a form which ahriman took in that relation was a frog as well. this draws an early connection to the powers of the toad in a setting of sorcery, as well as the sexual union with wome

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

iccans (q.v. paganism: although most people today use this as a derogatory term, occultists simply equate it with mostly non magic using wiccans (q.v, although some pagans do use magick and do not call themselves wiccans (q.v. pallas: one of four thousand known asteroids, but treated as a very minor planet. in astrology (q.v, the planet named after the roman goddess who served as the ruler of the sky. she has the same attributes as the greek goddess athena. keywords include: wisdom, daughter, creative intellect, intellectual crafts, calculated war and peace, political activism, social concern, skillful, strategy, rational, literate, professional soldier, martial arts, competitive, technical, police and fire fighters (as protectors of the city, militia. parapsychology: the scientific invest

ine (69) current: what the followers of the teachings of the order of the astral star (q.v) call their path or tradition. the sixty-nine comes from the numerological reduction via gematria (q.v) of the words "manger or stable" in hebrew indicating that the order of the astral star is founded upon the christ event that led the wise men to a stable where the lord jesus christ was born in bethlehem. sky-clad: literally, implying naked, to "wear only the sky" a term used by wiccans (q.v) to indicate ritual nudity. gardnerian (q.v) witches are supposed to work their rituals in this state. most however, do in fact wear robes. sol (the sun: the only star in the terran solar system. in astrology (q.v, the planet named after the roman god hellios adapted from the greek god apollo. attributed as bei

DION FORTUNE MYSTICAL QABALA

kingdoms of the magician, or operative occultist. mystical qabala page 75 6. in the vedantan philosophy kether would undoubtedly equate with parabrahman, chokmah with brahman, and binah with mulaprakriti. in the other great systems of human thought kether equates with their primary concept and may be taken as the father of the gods. if for them the universe originated in space, then kether is the sky god. if it originated in water, kether is the primordial ocean. always we find in connection with kether the sense of formlessness and timelessness. the gods of kether are terrible gods which eat their children, for kether, although the parent of all, reabsorbs the universe back into itself at the end of an epoch ofevolution. 7. kether is the abyss whence all arose, and back into which it will

the general principles of the sphere of hod, we are now in a position to consider its symbolism in detail. 26. the meaning of the hebrew word hod is glory, and this suggests at once to the mind that in this, the first sphere in which forms are definitely organised, the radiance of the primordial is shown forth to human consciousness. physicists tell us that light is only rende. ed visible as blue sky owing to its reflection from the particles of dust in the atmosphere. absolutely dustless atmosphere is absolutely dark atmosphere. and so it is in the metaphysics of the tree. the glory of god can only shine forth in manifestation when there are forms to manifest it. 27. the magical image of hod affords a very interesting subject for meditation. those who have grasped the significance of the

rom the earth at the period when evolution was on the cusp between the etheric phase of its development and the phase of dense matter. those who are familiar with the termonology of astrology will know that the cusp is that phase between two signs wherein the influence of both is intermingled. the moon, then, has something of the material in its composition, hence the luminous globe we see in the sky; but the really important part of its composition is etheric, because it was during the phase of evolution when life was developing the etheric form that the moon had its heyday, and for this reason the phase is called by some occultists the luna phase of evolution. those who want to know more of this subject will find it dealt with in the rosicrucian cosmo-conception, by max heindel, and the

e splendour of all the mystical qabala page 193 lights; the relationship between malkuth and binab; and the function of malkuth in causing an influence to emanate from the angel of kether. 55. it may seem a curious idea that malkuth, which is the material world, should be the illuminator of the lights; we can understand this, however, if we refer to the analogy of physics, which tells us that the sky only appears blue and luminous owing to the reflection of light from the innumerable dust particles floating in the atmosphere; absolutely dustless air is unilluminated, and our sky would have the darkness of interstellar space if it were not for these dust particles. we also learn from the study of physics that we see objects solely by means of the rays of light they reflect from their surfac

DION FORTUNE PSYCHIC SELF DEFENSE

natives, on the other hand, seem to enter into it and be part of it. it is well known how often trees are objects of worship in all parts of the world. they have very marked personalities and strong magnetic fields. in the spring, when the sap is rising, even non-psychics can often see the aura of a tree. it can best be seen by getting at a distance of a couple of hundred yards and looking at the sky beyond the top of the tree. the aura will then be perceived as a whitish cloud, like a patch of lighter-coloured sky, surrounding the top of the tree, and usually swaying gently from side to side. there is a curious antagonism between elms and humanity, and about orchids all sensitive persons agree there is some thing sinister. tropical vegetation, as a whole, is over-powerful for humanity. un

DONALDTYSON UFO

htmares in which the sigils themselves writhed and twisted as though alive. this was disturbing enough to cause me to suspend my research, at that time. return h, home resources demons bios fiction tyson the truth about ufos (ufos seen over nuremberg on april 14th, 1561) the term ufo is an acronym for "unidentified flying object" throughout human history there have been sightings of things in the sky that could not be identified. most are astronomical, but some are atmospheric. the qualifier "flying" implies that ufos are objects unknown to their observers that travel through the air. stretching the term ufo, we can apply it to "near earth objects (neos) in orbit around our planet, or passing near the earth. an example of the first type would be sunlight reflected from the wings of a flock

he aluminum skin of a man-made satellite. both have been classed as ufos on numerous occasions by puzzled observers on the ground. it is popularly assumed that ufos and alien spacecraft are synonymous, but as can be seen from the analysis of the term, this is not necessarily the case. indeed, the vast majority of sightings of flying objects are natural and easily explainable. anything seen in the sky that cannot be identified may be legitimately classed as a ufo until its nature is revealed. records of ufo sightings consist of eye-witness or hearsay evidence transmitted in the form of drawings or verbal descriptions, and mechanical visual records such as still photographs, movie film, and video images. when considering a description of a ufo sighting, we must first consider whether the wit

ries. physical evidence in the form of mechanical images would seem to offer the possibility of a certain identification. unfortunately, when photos and films of ufos are examined, they tend to fall into two categories: either they are so poor in quality as to be unidentifiable, or they are obvious frauds. most legitimate ufo photos consist of nothing more than a fuzzy dot or blob of light in the sky. in film records, this fuzzy blob is usually moving, or has the false appearance of motion due to movements applied to the camera during filming. sometimes it can be identified conjecturally as a natural object, such as light reflected from a cloud, or the orb of the moon reflected in a body of water or from a refraction layer in the atmosphere, or as the planet venus (an ever-popular ufo. the

. so the worth of even the best eye-witness account must always be suspect, and this is doubly true when the account concerns something extremely uncommon or unnatural. hard evidence consisting of photos and film tends to be either so blurry that it is impossible for anyone to identify the object photographed, or in many cases even to state with certainty that a physical object was present in the sky, since light artifacts and other image defects are commonly generated by unprofessional photographers; or the images are very sharp and clear, but obviously bogus. a good indicator of the latter is when a single individual produces not one, but dozens or even hundreds of clear ufo photographs. this is almost a sure sign that he or she is manufacturing them. by now it will be evident that i am

os sighted surrounding the rising sun on the morning of april 14th, 1561, at the town of nuremberg in germany. the objects were described as "red, blue and black bowls, or crosses the colour of blood (gazette of nuremberg. by bowls, disk shapes may have been intended, even though the artist who drew the illustration above interpreted this to mean crescents. disks are a very common sighting in the sky. something has triggered ufo sightings, and all of the events surrounding them, over the past five decades or so. i doubt very much that the trigger has anything to do with visiting space aliens. it is far more likely, in my opinion, that the cause lies in inner space, in the vast, uncharted landscape of the mind. these triggers should not be dismissed as unreal merely because they are nonphys

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

air, in the form of air; he perisheth not, neither doth anything which is in him perish.[4] he is firmly stablished in heaven, and he taketh his pure seat in the bows of the bark of ra. those who row ra up into the heavens row him also, and those who row ra beneath the horizon row him also"[5] the life which the deceased leads is said to be generally that of him "who entereth into the west of the sky, and who cometh forth from the east thereof"[6] in brief, the condition of the blessed is summed up in the following extract from the pyramid of pepi i "hail, pepi, thou hast come, thou art glorious, and thou hast gotten might like the god who is seated upon his throne, that is osiris. thy soul is with thee in thy body, thy form of strength is behind thee, thy crown is upon thy head, thy head

th in netat, the divine form that dwelleth in teni, hath come. isis speaketh unto thee, nephthys holdeth converse with thee, and the shining ones come unto thee bowing down even to the ground in adoration at thy feet, by reason of the writing which thou hast, o pepi, in the region of saa. thou comest forth to thy mother nut, and she strengtheneth thy arm, and she maketh a way for thee through the sky to the place where ra abideth. thou hast opened the gates of the sky, thou hast opened the doors of the celestial deep; thou hast found ra and he watcheth over thee, he hath taken thee by thy hand, he hath led thee into the two regions of heaven, and he hath placed thee on the throne of osiris. then hail, o pepi, for the eye of horus came to hold converse with thee; thy soul which was among th

www.sacred-texts.com/egy/ebod/ebod05.htm (20 of 21 [8/10/2001 11:23:22 am] next: the egyptians' ideas of god. the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (21 of 21 [8/10/2001 11:23:22 am] sacred texts egypt index previous next the egyptians' ideas of god. the word neter and its meaning. to the great and supreme power which made the earth, the heavens, the sea, the sky, men and women, animals, birds, and creeping things, all that is and all that shall be, the egyptians gave the name neter. this word survives in the coptic, but both in the ancient language and in its younger relative the exact meaning of the word is lost. m. pierret,[2] following de roug, connects it with the word# and says that it means "renovation (renouvellement, but brugsch[3] renders it

h the two the legend of ra and isis. http//www.sacred-texts.com/egy/ebod/ebod07.htm (1 of 10 [8/10/2001 11:23:38 am] regions of my lands according to my heart's desire, to see that which i had created, when lo! i was bitten by a serpent which i saw not. is it fire? is it water? i am colder than water, i am hotter than fire. all my flesh sweateth, i quake, my eye hath no strength, i cannot see the sky, and the sweat rusheth to my face even as in the time of summer" then said isis unto ra "o tell me thy name, holy father, for whosoever shall be delivered by thy name shall live [and ra said "i have made the heavens and the earth, i have ordered the mountains, i have created all that is above them, i have made the water, i have made to come into being the great and wide sea, i have made the 'b

i the legend of ra and isis. http//www.sacred-texts.com/egy/ebod/ebod07.htm (7 of 10 [8/10/2001 11:23:38 am] heaven nor earth, and when neither gods had been born, nor men created, the god tmu was the father of human beings,[1] even before death came into the world. the first act of tmu was to create from his own body the god shu and the goddess tefnut;[2] and afterwards seb the earth and nut the sky came into being. these were followed by osiris and isis, set and nephthys. dr. brugsch's version of the origin of the gods as put forth in his last work on the subject[3] is somewhat different. according to him there was in the beginning neither heaven nor earth, and nothing existed except a boundless primeval mass of water which was shrouded in darkness and which contained within itself the g

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

h passes through the center of the earth. lord! lord! lord! have pity upon those who suffer! enlarge our hearts! let us be free and raise up our heads! exalt us! o stability and movement! o day invested by night! o darkness veiled in light! o master who never retainest the wages of thy workmen! o silvery whiteness! o golden splendor! o crown of diamonds, living and melodious! thou who bearest the sky upon thy finger, like a ring of sapphire! thou who hidest under the earth, in the kingdom of gems, the wonderful seed of stars! all hail! reign; and be the eternal dispenser of riches, of which thou hast made us the guardians. amen. we most observe that the special kingdom of the gnomes is at the north; that of the salamanders at the south; that of the sylphs at the east; and that of the undin

(light of god, for ages and ages. amen. 7. let there be a firmament in the midst of the waters, and let it separate the waters from the watersthat which is above as that which is below, and that which is below as that which is above, to the accomplishing of the wonders of the one thing. the sun is its father; the moon its mother, and the wind carried it in its womb; it ascendeth from earth to the sky, and returneth again from the sky to the earth. i exorcise thee, creature of water, that thou mayest be to me the mirror of the living god in his works, the fountain of life, and the cleansing of sinners. amen. 8. dregs of matter, the lord commandeth thee by the living and devoted serpent. cherub, the lord command thee by adam jol-havah! wandering eagle, the lord command thee by the wings of t

ELLIS LOW TWELVE 1907

he is honest in saying geronimo will stay where he is until to-morrow "i do "so do i, and i shall act upon that view. we'll follow the ridge to the north, keeping it between us and the hostiles, and then enter the mountains above where the old devil will be looking for us. we shall have a moon to-night, but there will be plenty of clouds "what of rain" the lieutenant looked about and up into the sky. there had been deluges of dishwater five nights out of seven for the last month. this was well enough in its way, for we were able to keep our canteens filled, but it was anything but comfortable for us. we kindled no fires, for it was too dangerous, and despite the terrific heat of the day, the nights were often chilly. it had not rained for forty-eight hours, and probably a season of drough

nning enemy would turn the tables upon us. night had already closed in when we reached a point some three miles away, where it was our plan to turn to the westward, with a view of getting among the hills, in which we figured that geronimo and his band were on the alert against surprise. by this time it was certain we should have no rain. the night proved what lieutenant smith had anticipated. the sky contained many tumbling clouds slowly moving across, and showing the twinkling stars in the clear spaces. the moon was nearly full, but would not rise until well toward midnight, or "low twelve" this was in our favor, for we counted upon the absence of clear light to screen our advance. as before, the scouts held well in front, while we with our horses on a walk moved as silently as possible

slipped off my sword for fear it would betray me and grasped my revolver. i was likely to need it with the suddenness of lightning, and did not mean to be taken unawares. smith would have been glad to whisper a word of counsel or at least to say good-by, but it was not necessary or worth the risk. as i emerged from behind the rock, i perceived that the moon had risen and was rapidly climbing the sky. just then it was obscured by a heavy cloud, but observing that it would soon pass, i improved the chance to creep forward for several rods. then the flood of light was such that i lay flat awaiting another opportunity, which i perceived would soon come. ahead of me and slightly to the left towered another boulder, not so large as the one that screened lieutenant smith. i crawled behind this a

to shroud his features when the countenance of geronimo was as clearly revealed as if the sun were shinlow twelve 55 ing. but he remained muffled, and i did not see so much as the tip of his nose. suddenly a denser cloud than usual swept over the face of the moon. that which had been illuminated was quickly hidden in gloom. the two forms dissolved and faded from sight. glancing at the orb in the sky, i saw that it would soon emerge from behind the mists. i decided that the second it did so, and my aim was clear, i should let fly at the couple in instant succession. but that obscuring cloud played the mischief with this plan. when the light began increasing and my straining vision made out the boulder beside which the apaches were standing less than a minute before, only one was in sight

pressed desperately hard. we have been a long time on our way here, and i shall be glad to accompany your prisoner back to our camp "and he will be equally glad, no doubt, to go with you; yonder he lies, apparently asleep, on that blanket, which i placed at his disposal" it will be remembered that no fire was in the camp, a part of which was in shadow, though by this time the moon was high in the sky, and when not hidden by clouds, a flood of light bathed the earth. a few paces beyond where we stood 74 low twelve a dark, silent form was lying, as if the man felt no interest in what was going on around him. jennings walked over to him, stooped and touched his shoulder, saying something in apache. there was no reply, and he bent lower. a moment followed and then he straightened up "chief mar

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ged by the appearance of a comet. francois de la tour blanche stated that aeromancy is the art of fortunetelling by means of specters that are made to appear in the air, or the representation by the aid of demons, of future events, which are projected on the clouds as a film is projected onto a screen. as for thunder and lightning, he adds, these are concerned with auguries, and the aspect of the sky and of the planets belonging to the science of astrology. sources: waite, arthur edward. the occult sciences. 1891. reprint, secaucus, n.j: university books, 1974. the aetherius society founded by sir george king (1919.1997, a british occultist and flying saucer contactee from the west country, whose mother had formerly run a healing sanctuary. he was in his apartment one morning in march 1954

of allingham standing by his 10-inch reflecting telescope appeared as frontispiece to flying saucers from mars. the hoax was finally resolved in 1986 by journalists christopher allan and steuart campbell in an article in the journal magonia. allan and campbell claimed that allingham s book was a hoax perpetrated by a british astronomer patrick moore, who presents the popular television series the sky at night. moore had claimed to know allingham and to have met him at a lecture on ufos given at a club in tunbridge wells, kent. allan and campbell conducted a careful comparison between the allingham book and the writings of moore. they found significant similarities of words, phrases, and references, but also some puzzling differences. they concluded that more than one individual was involve

blood from a wound. when prehistoric implements, such as arrowheads, were found, they were thought by the peasants of the locality to be of great virtue as amulets. some light is cast on this custom by the fact that stone arrowheads were in use among medieval encyclopedia of occultism& parapsychology. 5th ed. amulets 45 british witches. but in most countries they were thought to descend from the sky and were therefore kept to preserve people and cattle from lightning. certain roots, which have the shape of snakes, were kept by malays to protect them against snakebite. this correspondence of root to animal likeness is known as the doctrine of signatures. the celts used many kinds of amulets, such as the symbolic wheel of the sun god found frequently in france and great britain, pebbles, am

orth america, and a headquarters has been established in missouri. more detailed information may be found at the group s website, http//www.geocities.com/athens/delphi/ 6909, or from its headquarters at 202 e. mulbury, huntsville, mo 65259. sources: angelseaxisce ealdriht. http//www.geocities.com/athens/ delphi/6909. november 1, 1999. angel s hair a fine, filmy substance observed falling from the sky, sometimes extensively. it has been explained as cobwebs from airborne spiders, but the strands of angel s hair may vary in length from a few inches to over a hundred feet, and often dissolve in contact with the ground. possibly the earliest account of angel hair occurred in 1741 when it was reported that flakes or rags about one inch broad and five or six inches long fell on the towns of brad

and with the sign of the cross i can at once put him to flight. st. athanasius, who wrote the biography st. anthony, mingled his hero s adventures with the devil and certain other incidents that contrast strangely. some philosophers, astonished at the great wisdom of anthony, asked him in what book he had discovered his doctrine. the saint pointed with one hand to the earth, and the other to the sky. there are my books, said he, i have no others. if men will design to study as i do the marvels of creation, they will find wisdom enough there. their spirit will soon soar from the creation to the creator. anthropological research foundation the anthropological research foundation was a short-lived channeling group that formed in the early 1970s during the period of discord within cosmic awar

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

l off the mountain (1970, which detailed her experiences in africa, india, the far east, and hollywood, was translated into eight languages. in 1973 maclaine led a delegation of 12 american women, including filmmaker claudia weill, on a six-week tour of the people s republic of china. with weill acting as her codirector, maclaine produced and wrote the narration for the film the other half of the sky: a china memoir, a documentary of the trip broadcast by public broadcasting service (1975. her second autobiographical book, you can get there from here (1975, discussed her china trip and her involvement with george mcgovern s presidential campaign. in 1976, after a 20- year hiatus as an entertainer, she returned to the theatrical stage in a gypsy in my soul, which attracted rave reviews. by

ience of divination and for that purpose met together and consulted in their temples. they professed to make truth the great object of their study, for that alone, they said, can make man like god whose body resembles light, as his soul or spirit resembles truth. they condemned all images and those who said that the gods were male and female; they had neither temples nor altars, but worshiped the sky, as a representative of the deity, on the tops of mountains; they also sacrificed to the sun, moon, earth, fire, water, and winds, said herodotus, meaning no doubt that they adored the heavenly bodies and the elements. this was probably before the time of zoroaster, when the religion of persia seems to have resembled that of ancient india. their hymns in praise of the most high exceeded (accor

the magician must don a robe of scarlet and bind on his brow a brass tablet inscribed with various characters. his ring must be studded with an emerald or sapphire, and he must burn for incense balm, ambergris, grain of paradise, and saffron. for garlands and wreaths, oak, poplar, fig, and pomegranate leaves should be entwined. if the ceremonial dealt with amatory affairs, the vestment must be of sky blue, the ornaments of copper, and the crown of violets. the magic ring must be set with a turquoise, while the tiara and clasps were wrought of lapis lazuli and beryl. roses, myrtle, and olive were the symbolic flowers, and fans must be made of swan feathers. if vengeance was desired on anyone, then robes must be worn whose color was that of blood, flame, or rust, belted with steel, with brac

he study of terrestrial magnetism to solve meteorological problems. since the beginning of the twentieth century, it has been used for dowsing (see also biometer of baraduc; de tromelin cylinder; water witching) magonia (journal) quarterly journal concerned with anomalies, such as visions, portents, prodigies, and ufos. the name magonia was given in medieval france to a mysterious land beyond the sky, the origin of all kinds of signs and wonders but inextricably bound up with the destinies of human beings. inhabitants of magonia traveled in aerial ships and were believed to destroy crops and kidnap human beings. the emperor charlemagne issued edicts to prohibit the magonians from troubling the air and provoking storms. issues of magonia have covered such subjects as glossolalia, ouija boar

rofessional responsibility in their investigations. it published metascience annual and journal of occult studies from its headquarters in kingston, rhode island. it was active for a short period in the 1970s. website: http//www.metascience.com. metempiric term proposed in the 1970s to denote unexplained phenomena such as ufos, ghosts, alien creatures, mysterious fires, and unusual falls from the sky, usually classified as fortean phenomena after the writer charles hoy fort, who pioneered the study of such things. the term never became popular and largely passed out of use in favor of anomalistics (see also occidental society of metempiric analysis) metempsychosis (or transmigration of souls) from the greek meta, after, and empsychos, to animate, the belief that after death, the soul passe

EVERBURNING LAMPS

, the priest took the sacred fire from the altar, and hid it in a dry, hollow place. many years after, in more favourable times, nehemiah sent priests to fetch this fire, nothing doubting its existence; they found water only in its stead. nehemiah caused an altar of sacrifice to be made of wood and other materials, and this water was poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then the water that had been poured over the sacrifice burst into flame. the connection between fire and water again becomes prominent when we note the miracle of elijah, who made a sacrificial altar, poured water on it, and fire from heaven burned up the water, on the occasion when he condemned the priests of baal who could not do likewise.-see kings i, cap

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

time in the mid to late 1960s, wa r m i ns t e r, wi l t s h i re, was the focus of a series of mysterious sightings of ufos and hearings of app a rently related sounds. the exc i t e m e n t p roduced what was called the wa r m i n s t e r m y s t e ry, which was also the title of a popular book by arthur sh u t t l ewood, a re p o rter for the wa rminster jo u rn a l. sh u t t l ewood, who led sky watches and became the leading publicist of the phenomena, also re p o rted receiving phone calls from self-identified extraterrestrials, as we l l as a personal visit from one. the aliens said they we re from a planet named ae n s t r i a. the first calls came in early september 1965. the calls continued for a period of seven weeks, according to shuttlewood. the callers were three aenstrians:

te and supposedly contacted affa while lundahl and neasham peppered him with questions. at one point, challenged to prove his existence, affa replied, go to the window. lundahl saw nothing but clouds, though neasham seemed convinced that a 12 affa spaceship was hiding in them. neasham would also claim that radar operators at washington national airport told him that that particular portion of the sky was mysteriously blocked out. no independent evidence supported that allegation. neasham notified major robert friend, head of the air force s ufo-investigative agency, project blue book. for friend s benefit larsen even related telepathic messages from affa and other space people, but the aliens refused his request for a flyover. friend wrote a memo on the episode and sent it to his superiors

ned abruptly to their chins. their eyes were large, dark and slightly slanted. their noses had practically no bridges and two slits for nostrils, and their mouths were tiny and lipless no wider than their nostrils. all look uniformly pale (color descriptions varied from pearl to pale pink to light grey) and where are you from? simpson asked. at that the man s arm shot upward as if pointing to the sky, and he said, we come from up there. up there. the woman pushed his arm down and spoke for the first time. she said they were from hammond, indiana, and she gave a street address. the man signed the register but did it so awkwardly that simpson thought he seemed not to know how to use a pen. the woman wanted to know where they could eat. simpson indicated the direction of the motel restaurant

warned, however, that dark ones did not recognize these laws. they would steal earthly aircraft in order to learn about earthly technology, and they may desire the entities [persons] in the airplane for purposes of their own, regarding which i shall presently tell you nothing (james, 1958. see also: contactees further reading james, trevor [pseud. of trevor james constable, 1958. they live in the sky. los angeles: new age publishing company. andra-o-leeka and mondra-o-leeka chief frank buck standing horse, an ottawa indian from oklahoma, met andra-o-leeka and mondra-o-leeka onboard a spaceship that took him to several planets in july 1959. the ship, called vea-o-mus, landed around 10 p.m. on the evening of the twelfth. piloted by andra-o-leeka, the ship took off again, this time going to m

she reached the end of the journey, the couple now accompanied by a small boy greeted her. the woman was named arna, the man parz. they gave her a tour of their world, showing her a stream as well as some vegetation unlike anything on earth. their manner was courteous but not particularly warm. when arna touched gaynor s hand, the visitor witnessed a great city under a red sun and unclouded blue sky. all of the people in the city looked young. after the vision faded, arna said good-bye via telepathy and promised another meeting. gaynor returned to the tunnel and ended up in her bed. a few weeks later, in august, arna reappeared to display images of a destroyed earth. she asked gaynor for her assistance in directing an energy being back to its proper residence. gaynor, her brother darren

FAUST

vy luggage, only light. a bit of fiery air- i ll have it ready herewill lift us from this earth without ado, and if we re light, we ll go up swiftly too. i must congratulate you on your new career. auerbach s cellar in leipsic drinking-bout of jolly companions. frosch will no one drink? and no one laugh? i ll teach you how to look so wry! you re everyone like sodden chaff and always used to blaze sky-high! brander that s your fault; you don t add a single stroke, no beastliness and not one silly joke. frosch [pours a glass of wine over brander s head. there you have both! brander you twofold beast! frosch that s what you asked me for, at least! siebel if any quarrel, throw em out! come, sing with all your lungs, boys, swill and shout! up! holla! ho! altmayer my god! i m done for! here! som

its treasure. not long ago i took a squint, saw splendid lion-dollars in t. faust but not a trinket, not a ring, to ornament my darling girl? mephistopheles i saw among them some such thing, a kind of necklace made of pearl. faust so it is well! i do not find it pleasant to go to her without a present. mephistopheles it should not really trouble you to have some pleasure gratis too. now since the sky glows with a starry throng, a very masterpiece you ll hear. i ll sing to her a moral song, more surely to beguile her ear. he sings to his guitar. what dost before thy lover s door, katrin, before the world with light is laden? let, let it be! he lets in thee as maid, but he will let thee out no maiden. maids, heed aright! is it done quite? ah, then good-night! poor things, he will not linger!

nearing, and i ascend to the proscenium. mephistopheles [rising to view in the prompter s box. i hope for favour here from all and each, for promptings are the devil s art of speech. to the astrologer. you know the tempo of the stars on high; you ll understand my whispering masterly. astrologer by magic might before us doth appear, massive enough, an ancient temple here. like atlas who upheld the sky of old, columns enough, in rows, you can behold. well for the weight of stone may they suffice, since two could bear a mighty edifice. architect so that s antique! i can t say i would praise it; top-heavy, clumsy, is the way to phrase it. rude is called noble, awkward great; far more i love slim shafts that boundless soar. high pointed arches lift the soul on high, such edifices most do edify

our notes accordant swelling, see our hosts come singing sweetly as becometh sirens meetly. sphinxes [mocking them in the same melody. force them down! and so reveal them! mid the branches they conceal them; nasty falcon-claws they re wearing and will fall on thee, unsparing, if thou lendest willing ear. sirens. hence with hate, let envy perish! we the purest pleasures cherish strewn beneath the sky s blue sphere! on the earth and on the ocean let him see in every motion sign of welcome and of cheer. mephistopheles what novelties and how assuring when both from string and voice alluring the tones about each other twine. but lost on me is all the trilling, tickling my ears but never thrilling down in its depths this heart of mine. sphinxes speak not of heart! vain so to call it! a shrivell

bound. besieging ilion, he then passed ten long years; how many on the voyage home i do not know. but how stand matters here with the exalted house of tyndareus? how stand they roundabout the realm? helena so thoroughly incarnate in thee is abuse that not a lip of thine can stir without rebuke? phorkyas full many years forsaken stood the valleyed hills which northward back of sparta rise into the sky, taygetus in the rear whence as a merry brook eurotas tumbles down and then along our vale by reed-beds broadly flowing nourishes your swans. remote and still in mountain-vale a valiant race has settled, pressing hither from cimmerian night, and piled a towering stronghold insurmountable. from there they pester land and people as they please. helena could they accomplish this? it seems impossi

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ags' 8: h" 2: 2 2:e 8 (corresponding to the state of dualistic exile) and the right half in royal vestments (corresponding to shabat. her hands are in her lap, palms upward, and she has a crown on her head around which is the twenty-two atziluthic letters. to her immediate right and left are trees representing the side columns of the tree of life. the full moon shines above the trees in the night sky above her. the flaming letters of the name hvhy shimmer in her heart center, cradled just above her hands. brilliant gold light shines forth in all directions from her body, her face veiled by the light. the shema is the best known and most revered root mantra in the jewish religion. according to the zohar, it should be pronounced shem ayn yisroel yod heh vav heh elohenu yod heh vav heh echa

4 sefer yetzirah 1:14. 5 sefer yetzirah 2:2. 6 sefer yetzirah 2:4. 7 sefer yetzirah 3:2. 8 torah b reshith 1:20. 9 ezekiel 1:14. 10 sefer yetzirah 4:6. 11 sefer yetzirah 5:2- c 1 hi iaka-i-ka-poli-o-pele( hi iaka in the bosom of pele, hi iaka-i-ka-maha-o-ka opua( hi iaka in the face of the rain clouds, hi iaka-i-ka-wai-ola( hi iaka in the waters of life, hi iaka naho-lani( hi iaka dweller in the sky, hi iaka-makole-wawahi-wa a( hi iaka in the rainbow. 2 rawson, philip and legaza, laslo. tao: chinese philosophy of change and time, thames and hudson, ny. ni, hua-ching. mysticism: empowering the spirit within, 1992- d 1 qur an, the enshrouded one surah. 2 arunachala is a mountain in south india sacred to lord shiva. 3 the spiritual teaching of ramana maharshi, shambhala, boston, 1972. e "h 4

FIRE OF QAYIN RITE

n judaism. yoga (sanskrit: union: direct perception of and union with the divine' 8: h" 2: 2 2:e 8% yom ah-din (arabic: day of judgment: appellation for the fourth head of celestial messiah as the last in the qur an. yosher (hebrew: upright: vertical, highly anthropomorphic version of the name hvd from the masks of misrule by nigel jackson lay of the arthame this is the metal: it dropp d from the sky, a ferrous tear of the fire-drake s eye, that burned through cloud and seared the soil and set the furious seas a boil, that lay in ancient pores of earth, til blacksmith s brought it to birth, thrice-purified in tubalo s fire, it suffered the ordeal of the pyre; cast into waters, hissed it s song, the starry viper s iron tongue was tempered on the anvil-stone, til radiant as changeless bone

FOCUS OF LIFE

ds what seemed, in the half-rain, a deserted heap of ruins. arriving closer to the city, there issued from it a dreadful stench accompanying agonizing groans. entering the gates aaos found it a vast slaughterer's abattoir; an endless shambles of dying bodies tied in sacks. the black mud of the streets was streaming blood, the carnal houses bespattered-the very atmosphere pulsating agony; the grey sky reflecting its red. holding his nose and stopping his ears aaos walked on. then he paused and his frightened eyes watched the work of slaughter and he observed that every victim was already beheaded, but not dead, that they were sheep and being bled to death. as he watched the mass of writhing corpses in that foul bedlam of death groans- made more loathsome by the ribald jesting of the slaught

eality; the stupidities we call will" then aaos arose to fill his lungs with fresh air and have the good of motion. on the announcer of great events one night, aaos dreamed he was mournfully labouring his way uphill, through an endless ruin of cities. the streets were a chaos of debris-the air heavy with the stale stench of damp charred wood and mouldeing refuse. nowhere saw he a sign of life-the sky was dead and breathless. stumbling along till his body sicken ed. wearily he paused to rest and looking down, noticed the litter of a manuscript. stooping, he chose the nearest fragment, and this was what he read "i too was once a mighty pleasure garden of all things that enchanted the sense s; possessing men and women of every desirable form and nationality. all the hidden treasures of nature

e; self created and destroyed? these pleasures now dead, suppressed their own antecedent indulgence by afterthoughts of women. all original thought, once suppressed becomes volcanic" aaos, winking his eye, answered "when asleep, one should procreate in barren soil" at which they both smiled. after they had surveyed each other, aaos arose and left the youth. surmounting an eminence he searched the sky long, until he observed the faint glow of the sun struggling through the mists, he spake thus "abstinence from righteousness by total indiscrimination, becomes limitlessness. o sun! like thee, i too will kiss all things and sleep alone, so that they propagate my ecstasy" awaking aaos remembered his purpose, and spoke to his heart "the arcana of desire [i.e. self-love] would be satisfied with n

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ays pimander "i will reveal to you a mystery which has been hidden until now. nature being united to man in love produced an amazing prodigy. man, as i said, had in him the nature of the assembly of the seven, composed of fire and breath. nature from her union with man brought forth seven men corresponding to the natures of the seven governors, being both male and female and rising up towards the sky" the generation of the seven first men was made in the following fashion. female was the earth, water the generative element; the fire brought things to maturity, and from ether nature received the vital breath, and she produced the bodies with the form of man. as for man, from life and fight which he had been, he changed to soul and intellect, the life changing to soul and the light to intell

erstand god. believe that nothing is impossible for you, think yourself immortal and capable of understanding all, all arts, all sciences, the nature of every living being. mount higher than the highest height; descend lower than the lowest depth. draw into yourself all sensations of everything created, fire and water, dry and moist, imagining that you are everywhere, on earth, in the sea, in the sky, that you are not yet born, in the maternal womb, adolescent, old, dead, beyond death. if you embrace in your thought all things at once, times, places, substances, qualities, quantities, you may understand god. say no longer that god is invisible. do not speak thus, for what is more manifest than god. he has created all only that you may see it through the beings. for that is the miraculous p

beyond the stars was of course normal to christian thought, and is, for example, exquisitely expressed in terms of music by shakespeare's lorenzo: sit, jessica. look how the floor of heaven is thick inlaid with patines of bright gold: there's not the smallest orb which thou beholdst but in his motion like an angel sings, still quiring to the young-eyed cherubins' lorenzo, as he gazes at the night sky, is contemplating the marvellous fact that the harmony of the spheres connects with the celestial choirs of the angelic hierarchies. as pseudo-dionysius was immensely important to ficino for the synthesis of neoplatonism with christianity so, too, he helped pico to build the bridge between jewish cabala and christianity. pico's heptaplus, which is a commentary on genesis in the cabalistic mann

s philosopher of the renaissance thus saw the copemican sun in some close relationship to ficinian sun magic. the analyses which i shall make in later chapters will show that bruno was an intense religious hermetist, a believer in the magical religion of the egyptians as described in the asclepius, the imminent return of which he prophesied in england, taking the copemican sun as a portent in the sky of this irnrninent return. he patronises copernicus for having understood his theory only as a mathematician, whereas he (bruno) has seen its more profound religious and magical meanings. the reader must wait for the other chapters for proof of these statements which i anticipate here for a moment, because bruno's use of copernicanism shows most strikingly how shifting and uncertain were the b

ing for him all along, for it is only by putting him into the context of the history of hermetism in the renaissance that one can begin to understand this extraordinary man. 189 chapter xi giordano bruno1 was born at nola, a small town on the foot-hills of vesuvius, in 1548. he never "lost traces of this volcanic and neapolitan origin, and was proud to call himself "the nolan, born under a kindly sky. he entered the dominican order in 1563, and became an inmate of the great dominican convent in naples, where thomas aquinas is buried. in 1576, he got into trouble for heresy, and fled, abandoning his dominican habit. thereafter began his life of wandering through europe. after trying calvin's geneva which he did not like, nor was he liked by the calvinists, and lecturing on the sphere of sac

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

his workmen, and it is significant that the symbol of the sign aries, where this wonderful creative activity commences, is shaped like a double ram's horn, which also resembles a hammer. it is also worthy of notice that in the ancient norse mythology, the vanir or water deities are said to have been conquered by the assir, or fire gods. the hammer wherewith the norse god thor struck fire from the sky finds its counterpart in the thunderbolt of jove; like hiram, the assir belong to the hierarchy of fire, the lucifer spirits, the sons of cain, striving for positive mastership through individual effort, and therefore upholding the male ideal, which is diametrically opposite to that of the hierarchy which works in the plastic element water. in the present day temples of the latter order, magic

FULL MOON RITUALS

pon deer's forehead as he made his way first three turns out then three back in the spiral. each stone he pauses to touch, to hug, to kiss. and each stone becomes limned in the same faint blue light as his antlers before acquiring more of an air of solidity. back at the central stone, deer climbs upon it and drops to his right knee, both hands clasped upon his left. still deer sings- of hills and sky, grove and stones, lake and castle- ending only when the odd light and the faint acrid odor have been completely subsumed in the more usual qualities of this place. again he waits, knowing that no matter how well sung, this work will not remain without the blessing of his uncle. and waiting, deer finds time to dwell upon plans for tonight's moon. lost in mental preparations, he is startled by

mpletely subsumed in the more usual qualities of this place. again he waits, knowing that no matter how well sung, this work will not remain without the blessing of his uncle. and waiting, deer finds time to dwell upon plans for tonight's moon. lost in mental preparations, he is startled by the clatter of hoof upon stone and looks up just in time to see a great stag- rack held high in the starlit sky- bounding from stone to stone, turning about the outward spiral of this place before disappearing into the wood "blessed be, uncle, and a thousand thank you's" deer calls out cheerfully as he inwardly kicks himself for having been so inattentive to the comings and goings about him. however, had the uncle desired interaction, he would have initiated it. and deer was overjoyed with the seeming a

k but tinged with new grey. sniffing the stone altar in the center, she recognizes the scent. deer. but not. there is a calling she has been following all evening, and she knows she is on the right track. she wanders to the lake, moon reflected in its mirror finish. she turns and spies the castle. this smells old, very old. and this is where she is to go. she looks back at the moon hanging in the sky, stands on her rear legs for a moment staring at the mother moon. a change takes place, and there is a shift in the shadow of the bear and a shadow of a human which meld into one. then shadow then wanders towards the castle. the owl alights upon the shoulder of the shadow. through the grove, up the path; the figures wanders, looking and taking it all in. what a marvelous old place, so full of

midnight, with small silver stars embroidered all over, trimmed with small silver collar and cuffs. she has some small pouches at her waist, and upon her shoulder is the small grey owl. she looks around, an unfamiliar place. it's where she should be. the ritual room attracts her attention. as she enters, the owl takes flight to the rafters. energy, much old, wondrous energy. looking up, the night sky is clear and the moon is starting to to make her way across the open roof. boudica is thrilled, it's a glorious site, and then a hand on her shoulder pulls her out of her wonder. brother deer! she gives him a warm hug, good to see him again, and she looks around the room at all who have gathered, with many familiar faces. she gives warm hugs to all gathered in this place. so good to see many o

thered, with many familiar faces. she gives warm hugs to all gathered in this place. so good to see many of you all again..and in the midst of sharing a welcome hug with his sister boudica, deer is entranced by yet another melody. another wave of this evening's mounting history..carielle lay on the cold ground of the old grove, looking up at the moon and watching the clouds chase stars across the sky. she lets her perspective shift back and forth- first, the clouds race across the face of the moon, then the moon jumps from behind the shadows of cloud banks. faster and faster, the clouds race, until finally all that is left in her field of vision is a bare wisp or two flying on the wind. as the clouds drift away, carielle becomes aware of her surroundings, particularly the hooting of an owl

FULLER J F C SECRET WISDOM OF THE QABALAH

as it were, in which kether can take form and propagates itself. binah is often called the heavenly mother or holy spirit. her letter is h (heh, the numerical value of which is 5. binah possesses 50 gates, which is symbolical of the heh multiplied by the od; her symbol is the dove; her dimension is depth, whilst kether's is length (compare the lingam and yoni in hindu mythology; and her colour is sky blue, the colour of the virgin mary. from the union between kether and binah emanates 'hokmah (3) hmkc 'hokmah, wisdom. the third sephirah is the son or logos and the firstborn. it represents abstract ideas, the fruit of the gi am h forming in the mind. in the qabalah it is often called gthe only begotten son h. gin the beginning was the word, and the word was with god, and the word was god h

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

alled upon the earth 'hal wes thu folde fira modor (hail, thou earth, men's mother, to the time when mediaeval englishmen made a riddle of her asking 'who is adam's mother' and poetry continued what mythology was letting fall, when milton's archangel promised adam a life to last. till like ripe fruit thou drop into thy mother's lap"[4 [4] primitive culture, vol. i, p. 295. in the old religion the sky was the husband of the earth and the earth was mother of all the gods.[5] in the traditions of past ages the fact is clearly perceived that there was a time when the mother was not only the one recognized parent on earth, but that the female principle was worshipped as the more important creative force throughout nature [5] max muller, origin and growth of religion, p. 279. doubtless the worsh

seen that netpe, the goddess of light, or heavenly wisdom, conferred spiritual life on all who would accept it. the great mother of the gods in india was not only the source whence all blessings flow, but she was the beginning and the end of all things. of "aditi, the boundless, the yonder, the beyond all and everything" max muller says that in later times she "may have become identified with the sky, also with the earth, but originally she was far beyond the sky and the earth"[24] the same writer quotes the following, also from a hymn of the rig-veda [24] origin and growth of religion, p. 221 "o mitra and varuna, you mount your chariot which, at the dawning of the dawn is golden-colored and has iron poles at the setting of the sun; from thence you see aditi and diti--that is, what is yond

the sun as a divine object, or perhaps i should say as the emblem of wisdom and creative power, it has never been wholly eliminated from the god-idea of mankind. bryant produces numberless etymological proofs to establish the fact that all the early names of the deity were derived or compounded from some word which originally meant the sun. max muller says that surya was the sun as shining in the sky. savitri was the sun as bringing light and life. vishnu was the sun as striding with three steps across the sky, etc. inman, whose etymological researches have given him considerable prominence as a sanskrit and hebrew scholar, says that ra, ilos, helos, bil, baal, al, allah, and elohim were names given to the sun as representative of the creator. we are assured by godfrey higgins that brahme

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

in historical order, beginningwithpythagoras and plato.thelessons of each week will be taken from the works of one of these men, andthediscourse will interpret his wisdom, or some important factor in mystical philosophy which may be said to take shape in him. during seven days he will rule our thoughts, and will be therefore the ascending star which will govern during that period in the spiritual sky.thelessons and discourses which constitute the second division of the service will be followed by a dedicatory rite, which will openwitha choral hymn and a devout invocationallitany. a solemn act of dedication will then be made, and the seven-branched candlestick, which now overshadows you, will be lighted on the altar, representing the fivesenses,or faculties, and the two principles of the in

GILBERT THE MAGICAL MASON

ersia, the priest took the sacred fire from the altar, and hid it in a dry, hollow place. many years after, in more favourable times, nehemiah sent priests to fetch this fire, nothing doubting its existence; they foundwateronly in its stead. nehemiah caused an altar of sacrificeto be made of wood and other materials, and thiswaterwas poured upon them, before all the people; when the clouds of the sky passed away, and the sun appeared; then thewaterthat had been poured over the sacrifice burst into flame.theconnection between fire and water again becomes prominent when we note the miracle of elijah, who made a sacrificialaltar, pouredwateron it, and fire from heaven burned up thewater,on the occasion when he condemned the priests of baal who could not do likewise- see kingsi.,cap. xviii. bl

ation of the unknown, the curious, the rare, the concealed; and in such a research the observer must beman, miracle, magic 67provided with an open mind as well as a brave heart.thestudent must be prepared to find many a fact, many an incident that will puzzle him, and about which he will be foolish to dogmatise while still blindfolded. if you find a teacher who can call down rain from a cloudless sky, you do not see a miracle, you see only that your master is possessed of more knowledge of nature's laws, and has more powerful faculties than you yet possess. it is a folly to think that any finality of science has been reached by modern thought; it is equally a folly to think that no knowledge once common to the learned has ever lapsed. many a vanished age, and many a great civilisation has

.,transactionsof themetropolitancollege(1918, pp.22-9.]partthreedivination18.the history of astrologythe nations of the ancient world were all more or lessof opinion that the movements of the heavenly bodies, the occurrence of eclipses, and the appearance of comets exercised an influence over the fate of the human race, and the destinies of men. they feared the extraordinary manifestations of the sky, and saw portents destined for their instruction in the eclipses of the sun and moon, and in notable conjunctions of the planets. eclipses of the sun especially, which caused a temporary darkness, seemed to them to be warnings of the anger of their gods, and signs of coming punishment. the greeks and the earlier romans do not appear, so far as greeks and roman literature can show, to have prac

d hesiod, possibly because they disliked to acknowledge that any sort of learning was not in the possession oftheirancestors. sofar as can be judged the deities of the early greeks were not closely related to the sun and planets, although the later greeks identified their apollo with helios the sun, and artemis with the moon.theearlier greeks looked upon the sun as driving his chariot through the sky, but the sun was not an olympian god, and held a minor rank in the earliest pantheon. venus, the planet, was called hesperus, as the evening star, and there was the morning star eosphorus,butit was not until the time at any rate of pythagoras circa 612b.c.,that they were consideredtobe the same heavenly body.ithas been asserted by muller, the german savant, in his treatise on mythology, that t

e the tendency to renounce astrologic claims has continually increased, until at the present day it is rare to find an astronomer of position who acknowledges any faith in prediction or in diagnosis of char255 acter from the position of the planets at birth of any man, and still less will he believe in the processes called horary astrol255 ogy, or the judgments of fate derived from figures of the sky drawn for the time of the special event, or from the time of asking the question. to return to the origins of history, we find references to astrologic notions in the civilizations of babylon and chaldea, on the banks of the gangesoflndia,on the nile of egypt, and also in turanian chinese history. from chaldea astrology came to persia and asia minor, to greek culture, to roman cities, and to t

GILBERT THE SORCERER AND HIS APPRENTICE

re of mull, looking out over the sea to the sunset, on one of those evenings when a faint mist lies over the water, and the eye fails to catch the line of the horizon. at one moment it looks at the breaking wavelets, or the tiny islets glowing in the104 the sorcerer and his apprenticegolden light, the next with no perceptible break it is scanning the bright cloudlets that seem like islands in the sky. the old man gazed silently for a minute or two, then extending his arm he said 'do you see! the gates are down tonight. we might just take a boat and sail on and on into tir-nan-oge' then after a pause 'my lassie's there waiting for me' i knewhow.the bride of the old man's youth had died some ftfty years before, after a short year of married life. but he had never forgotten. among the old peo

e more. a bare room, a girl, a priest in cardinal's robes. one lies dying. ah!itis our prince. squalor and desolation, forsaken by his friends, only those two dear ones watching, faithful to the last by the bedside of the lord's anointed 'cha till! cha till! i hear the lament wailing through the mean room, recalling howitwailed when the galleys sailed from dunvegan. the room melts away; up in the sky i catch the gleam of tartan, and i see him at last- my boy 255 beautiful and brave as i saw him last, and now comes swelling the grand cadence of our pibroch. there is a great white light that issues from the eternal throne, and falls on the soul of our prince, lighting up the serried ranks of the loyal clans, waiting there to welcome him, and to breathe down on scotland the gracious promise:

revent rain-storms and thunder destroying the crops; but not cnlyfor this purpose; the chapterofthe papyrus concludes,'itis good for a man on earth or in heaven to do this. he will attain dignities which are above him, and be delivered from all evil' herethenweseerainthe.character thatinmodern mystical phrase wouldbecalled-thecentral-spiritual sun, manifested materially as the physical sun in the sky, when it was weather conditions that had to be modified (as necessarily was frequently the case in egypt. but manifested also as a bringer of good to the exorciser himself, both on the materialandonthe spiritual plane. hence he is directed to use the formula often, as a christian of today might be directed to be regular and diligent in his devotions.iwouldhere.caution the student to beware of

phs are written on the face of objective nature for those who have the eyestosee. beginning at the very beginning with the first postulate with which i started in my introductory lecture'theuniversal all, we have to see how this conception was represented in symbol.itis clearly undifferentiated and infinite. imagine yourself alone in such a state- the world, the sun, the whole starry vault of the sky gone; you can picture it only as a hollow174thesorcererandhis apprentioesphere, aay other form would imply differentiation; also, considering yourselfasapointofconsciousness in the midst of the void, straight lines of infinite length might be drawn from you in every direction -allbeing infinite, all are equal, therefore you are in the centre of.an infinite sphere.this,on the flat, can only be

e blown in order to make a vortex ring, and howis always. the resisting medium. we cannot blow a.vortexring .in an absolute vacuum. and now. comes inthehermetic philosophy, and says, the first emergence of theword;the breath. the thought of god that blew the vortex ring, met with a resisting medium of limitationiof darkness, of sin, and of death-symbolisedby the dragon,thegreat dragon through the sky. trailing one-third of the stars with its tail. that was the glyph of the darkness, the resistance which the thoughtofgodmetwith, the abyss of evil. and from the contest between these two 255 the word of godsentforthvandthedarkness and the evil which it hadtowithand to overcome- was born these whirling motions",hicl).are the basis, the root, of all motions of the cosmos, and the root of all me

GLOBAL FREEMASONRY

propaganda in the fields of science, philosophy, music, literature, art and cinema. the attractive but hollow messages created by humanist ideologues have been insistently imposed upon the masses. the song "imagine" by john lennon, soloist of the most popular music group of all times, the beatles, is an example of this: imagine there's no heaven it's easy if you try no hell below us above us only sky imagine all the people living for today. global freemasonry hk john lennon, by his lyrics "imagine there is no religion" was one of the most prominent propagandists of humanist philosophy in the twentieth century. imagine there's no countries it isn't hard to do nothing to kill or die for and no religion too. you may say i'm a dreamer but i'm not the only one i hope someday you'll join us and

GNOSTIC HANDBOOK

rength of the light of the upper world and would retreat back to the shadows. but only for a while. he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself by night, looking at the light of the moon and stars rather than the sun and the suns light in the day time..last of all, he would be able to look at the sun and contemplate its nature, not as it appears when reflected in water or any alien medium, but as it is in itself the gnostic handbook page 10 in its own domain..and now he would begin to draw the conclusion that it is the sun that

deer browse on its branches and a dragon gnaws at its roots. in the volupsa the sacred ash is described as very tall, always green and moist, the source of dew and as having the well of destiny (urd) as its roots. at ragnorak, the" towering ash trembles, and the world tree howls" the ash is of all the trees the biggest and the best. its branches spread out over all the world and extend across the sky. three of the tree's roots support it and extend very, very far. one is among the aesir, the second among the frost giants, where ginnungagap once was. the third extends over niflheim and under that root is hvergelmir, and nidhogg gnaws the bottom of the root. gylfaginning, younger edda snorri sturluson, trans. antony faulkes. yggdrasil is one of the more poetic and expressive images of the gr

thin the activity of the world tree. this interaction occurs in ginnungagap (1st c, an empty abyss, where the fire of muspellsheim mets of the icy rivers of niflheim and from this dynamic the giant ymir is born. odin and his brother, born from giants, carve up the body of ymir to create midgard. ymirs bones become the moutains, his teeth the rocks, his blood the rivers, his skull the vault of the sky, his hair the forests and grasses. like the titans, ymir's death creates mankind. hence midgard is a checkerboard on which fire and ice battle against each other until the game is completed. from the interaction of fire and ice within the great gap, the planes or worlds are formed. this model when examined critically (we will return to it in the next lesson) has a lot in common with the kabbal

rops, fruits, wildlife and pastoral beauty. jotunheim is the home of the giants. there are three types of giants, thursar, rises and etins, all children of ymir. ljosalfheim is the home of the light elves or lojosalfar. there are two classes of elves, the light inhabit the lighter realms above midgard, while the dark elves (dwarves) inhabit the subterranean realm. asgard, the home of the aesir of sky gods is above the elven world and is the crown of the world tree. the name asgard means "enclosure of the gods. within asgard is valhalla, the hall of the fallen where the warriors of odin are taken if they are killed in battle and from where they will return to the final battle or ragnarok. snorri sturlson describes an inner enclosure (gardh) as being built right within the center of midgard

n be imaged under, inside or above the earth, the gnostic handbook page 40 all have the same imagery. it is somewhat a matter of how we conceptualise the universe. the model of the astral plane above the earth, ruled by the moon has a more hierarchy feel, while the underworld communicates more on an emotional level. the model of the underworld also brings to mind the ancient polarity of earth and sky. the earth and sky polarity was probably the most ancient model of the universe, while the logos and sophia model is central to gnosticism, this older structure is found in many nature religions. the divine will is seen as either the cosmic father or mother and the earth is the wife, husband or lover. in this mythology the underworld is intricately connected to the earth, even seen as part of

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

the upper world and would retreat back to the shadows. but only for a while. gnostic theurgy page 8 he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself by night, looking at the light of the moon and stars rather than the sun and the suns light in the day time..last of all, he would be able to look at the sun and contemplate its nature, not as it appears when reflected in water or any alien medium, but as it is in itself in its own domain..and now he would begin to draw the conclusion that it is the sun that produces the seasons and the

e of the doctrine. turning to ancient greece we find a very old tale, a story of proteus, who could change his shape at will. when an old man attempted to grab him, hoping to ascertain his real form, proteus was sleeping as a stone. on being touched he became a plant, when approached again he became a serpent and then transformed into a man and finally a spirit, at which time he flew off into the sky. here we clearly have a classical myth being used to outline the esoteric teaching of reincarnation as taught within the greek traditions. the zohar, a hebrew mystical and kabbalistic text, tells us that all souls must undergo reincarnation and that the souls of men revolve like a stone that is thrown from a sling that has been spun many times before finally being let go. those souls that have

crowley. he will see the beautiful colours within these enochian names, feel the forces that emanates from them and be transported to a strange world long since passed from this earth. he will walk the great plains and mountains of a strange, ancient kingdom across which pass red-eyed horses bearing strange gods in glowing robes of pure colour. he will see the sun rise from dark mountains into a sky of violet and gold. michael a howard, runes and other magical alphabets, aquarian press, 1978. the practical use of occult alphabets occult alphabets or alphabets used for occult purposes are not simply psychological filing systems. while certainly they can provide us with structures through which correspondences can be categorised and used, they are far more than just this. while it may be po

, choose a location where you would be very relaxed, perhaps a countryside or forest location. sense the feeling of relaxation. encourage your experience of the scene, notice colours, smells, sense the wind. as your are feeling more and more relaxed notice more things about your scene, perhaps you are lying on the grass, then sense the touch of the grass, feel yourself sinking into it. notice the sky, watch the clouds floating by, notice how big, white and fluffy they are. if you feel you are now relaxed enough by now then again see the spiral and say to yourself, as i count from ten to one i will become totally relaxed, then count yourself down. ten, more relaxed, nine, relaxing etc, between each number and the next affirm you are relaxing. when you are fully relaxed you can either just e

give evidence of early forms of star watching and astronomy. since these earliest discoveries all seem to fall cleanly into one of two classes, then it is tempting to evaluate them in the light of the gnostic tradition. it is likely that the fertility symbols represented the worship of earth, the desire to reproduce, the submission of mankind to the physical, while the watching of the stars (the sky cult) illustrates the early development of the gnostic desire to go beyond. this contradiction is important for it shows that even during the earliest periods, there was a dividing line- a duality between those of the sky cult who knew, and those of the earth cult who were in ignorance. for the gnostic the earth cults and the worship of fertility represents the loss of individual immortality w

GOETIA LUCIFERIAN

lowing the sun to enter the chamber. remember, the point is to reach the empyrean or celestial realms of the aethyr, the higher consciousness of self. while quietly meditating, envision the astral body growing, of which a great fire and light is rising above the physical body, envision and eye within this fire. raise yourself up in through the aethyr, from which you are floating and rising in the sky. as you rise begin to visualize a great angel before you. there is a great wind which is violent and rushing about you and this seraph. the angel is illuminated in bright light, with eyes that are black despite the beautiful and strong continence of this being. the face is saturnine yet strong, and the aura you sense is tinctured with darkness beneath the surface. the body of the angel is almo

with other demonic elementals, feelings and emotions. understand that this shadow is you, it is the darkness cast down from the bright and illuminated body of light which you have summoned forth. you are perfection incarnate, luciferian brillance and darkness. now you may arise from the demonium of the earth to take flight with the wings of the bat or owl. rise up into the stormy and cloudy night sky, and fly forth to the sabbat fires in the ghost roads of hecate. as you fly you approach a great shadow which is enflamed in front of you. this shape is hellish and demonic in every way. its essence is black and haunting, but as you greet this form it will take shape. the face is that of the horned devil, the almost human visage which is scaled and speaks a deep and hidden ancient language wit

GOLDEN DAWN RITUALS U7

scarlet red bright scarlet red flecked black 6. clear rose pink yellow (gold) rich salmon golden amber 7. amber emerald green bright yellow green olive flecked golden 8. violet purple orange red russet yellow brown flecked white 9. indigo violet very dark purple citrine flecked azure 10. yellow citrine, olive, russet, black tertiaries flecked glowing gold black rayed yellow 11. bright pale yellow sky blue blue green emerald green flecked golden 12. yellow purple grey indigo rayed violet 13. blue silvery white very cold pale blue silver rayed sky blue 14. emerald green sky blue early spring green cerise rayed pale green 15. scarlet red brilliant flame glowing red 16. deep orange deep indigo deep warm olive rich brown 17. orange pale mauve color new leather (yellow pale brown) reddish grey i

ow 22. emerald green blue deep blue green light pale green 23. deep blue white& dull sapphire green deep olive green white flecked purple like mother of pearl 24. greenish blue dull brown very dark brown vivid indigo brown, like back of lobster 25. blue yellow green dark vivid blue 26. indigo black blue black cold dark grey, near black. 27. scarlet red flame scarlet scarlet rayed amber 28. violet sky blue bluish mauve white tinged purple 29. crimson buff flecked silvery white light translucent brown with pink stone color 30. orange golden yellow rich amber amber rayed red 31. glowing orange scarlet vermillion red scarlet red flecked yellow vermillion flecked crimson& emerald 32. indigo black blue black black rayed blue 31. black, citrine, olive& russet amber yellow dark brown black flecked

e appropriate hebrew letter t fs) sigil of d in princess scale: 9 king: deep blue. sigil of c in king scale: queen: white and dull sapphire green. sigil of c in queen scale: prince: deep olive green. sigil of c in prince scale: princess: white flecked with purple; a glow like mother of pearl. sigil of c in princess scale: a as an element. king: bright pale yellow. sigil of a in king scale: queen: sky blue. sigil of a in prince scale: 10 prince: blue green. sigil of a in prince scale: princess: emerald with golden flecks; whirl in centre. sigil of a in princess scale: b as an element: king: black and 3 tertiaries (citrine, olive and russet. sigil of b in king scale: queen: amber yellow. sigil of b in queen scale: solid cube prince: dark brown. sigil of b in prince scale: princess: black fle

GOLDEN DAWN RITUALS ZAM17

possession of our jewels. and so we do expect the answer and judgment of the learned and unlearned. how beit we know after a time there will now be a general reformation, both of divine, and human things, according to our desire and the expectation of others; for it is fitting, that before the rising of the sun there should appear and break forth aurora, or some clearness, or divine light in the sky. and so, in the meantime, some few, which shall give their names, may join together, thereby to increase the number and respect of our fraternity, and make a happy and wished for beginning of our philosophical canons, prescribed to us by our brother r.c, and be partakers with us of our treasures (which never can fail or be wasted) in all humility and love, to be eased of this world's labours

GOLDEN DAWN RITUALS ZAM21

forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tahuti, lord of the gates of the universe, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life unto the dwellers in the watchtowers of the universe. i am the charioteer of the east; lord of the past and the future

GOLDEN DAWN RITUALS ZAM22

hee, thee do i invoke. o thou whose eyes burn as hot as solar o, and whose head is crowned with the disk of scarlet and the serpent of gold, thee, thee do i invoke! o thou, lord of the radiant light and the creator of rays, thee, thee do i invoke. o thou majesty! thou whose glory is so brilliant that none can resist thy dazzling beauty, thee, thee do i invoke and call forth from thy throne in the sky! step 11 assume the god form of ra. say: 12 thou art the flame that causeth thine enemies to fall paralyzed with terror, yet thou art also the kind heart unto him that calleth upon thee. hail unto thee, ra (vibrate and circulate by formula of middle pillar, from whose mouth sprang forth the gods. thee, thee do i invoke. o thou whose flaming eyes watcheth endlessly, and from whose gaze causeth

GOLDEN DAWN RITUALS ZAM23

ir places. may the blessing of hcwhy hwchy be with you now and forever more, and let there be peace between me and you. step 4 close the temple and do final banishings. 20 21 a m c p t b g d k r w h z j f y l n s u x q tudw hwla hwhy lapr \yklm trapt trws lakym las ra god form r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 ra is the great god of the sun, and it is he who sails across the sky, causing it to rise in the east and set in the west. his beak is of emerald, and his skin is of a natural flesh tone. his eyes are as burning coals, and upon his head rests a solar disk of red with a yellow serpent surrounding it. this is mounted upon a red nemyss that is bordered with emerald. around his waist, ra wears an emerald wrap cloth, belt and purse. he wears upon his wrist and ankles

GOLDEN DAWN RITUALS ZAM7

orth from the veil. oh thou, majesty of the godhead, wisdom-crowned tehuti, lord of the gates of the universe, thee, thee i invoke. oh, thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life unto the dwellers in the watchtowers of the universe. i am the charioteer of the east; lord of the past and the future

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ions, 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 and threatened to stone him. they saw him sink to his knees and raise his hands to heaven as if beseeching aid in the peril which beset him. the indians declare that thereupon they saw fire in the sky which seemed all around them. full of fear, they approached him whom they had intended to kill and besought him to forgive them. presently they saw that the fire was extinguished at his command, though stones were consumed by fire in such wise that large blocks could be lifted by hand as if they were cork. they narrate further that, leaving the place where this occurred, he came to the coast a

con ticci commanded all but two of the viracocha to go east. 15; there came forth from a lake a lord named con ticci viracocha bringing with him a certain number of people. 16; thus those viracochas went off to the various districts which viracocha had indicated for them .17 the work of demons? the ancient citadel of sacsayhuaman lies just north of cuzco. we reached it late one afternoon under a sky almost occluded by heavy clouds of tarnished silver. a cold grey breeze was blowing across the high-altitude tundra as i clambered up stairways, through lintelled stone gates built for giants, and walked along the mammoth rows of zig-zag walls. i craned my neck and looked up at a big granite boulder that my route now passed under. twelve feet high, seven feet across, and weighing considerably

backwards up the oblique, shunted again and went forward along the upper horizontal and so on, with numerous stops and starts, following a route that eventually took us high above the ancient city. the inca walls and colonial palaces, the narrow streets, the cathedral of santo domingo squatting atop the ruins of viracocha s temple, all looked spectral and surreal in the pearl-grey light of a dawn sky. a fairy pattern of electric lamps still decorated the streets, a thin mist seeped across the ground, and the smoke of domestic fires rose from the chimneys over the tiled roofs of countless small houses. eventually the train turned its back on cuzco and we proceeded for a while in a straight north-westerly direction towards our destination: machu picchu, the lost city of the incas, some three

me unstated the people who lived in the most ancient times were destroyed by the creator. in a deluge. after the deluge the creator appeared in human form from lake titicaca. he then created the sun and moon and stars. after that he renewed the human population of the earth..2 in another myth the great creator god, viracocha, decided to make a world for men to live in. first he made the earth and sky. then he began to make people to live in it, carving great stone figures of giants which he brought to life. at first all went well but after a time the giants began to fight among themselves and refused to work. viracocha decided that he must destroy them. some he turned back into stone. the rest he overwhelmed with a great flood.3 very similar notions were, of course, found in other, quite u

o time been expressed by a number of more daring but respectable scholars. in the 1930s, for example, rolf muller, professor of astronomy at the university of potsdam, found convincing evidence to suggest that the most important features of machu picchu possessed significant astronomical alignments. from these, through the use of detailed mathematical computations concerning star positions in the sky in previous millennia (which gradually alter down the epochs as the result of a phenomenon known as precession of the equinoxes, muller concluded that the original layout of the site could only have been accomplished during the era of 4000 bc to 2000 bc .10 in terms of orthodox history, this was a heresy of audacious proportions. if muller was right, machu picchu was not a mere 500 but could b

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

aaron, that which had turned to a serpent, which devoured those created from the wands of the egyptian magicians. the high priest then finds four pieces of paper that on inspection, prove to be the key to the cipher of the royal arch mason. with it, those present are able to decode the mysterious writing on the ark, which includes the long-lost word of the master mason, the ancient names of three sky gods drawn together to form a single word. by such ciphers and codes have the initiates of all times communicated with each other and with their ultraterrestrial masters, the secret chiefs of the great white brotherhood. others have used the same or similar ciphers to communicate with their opposition. the simple english-based cipher of 26 letters discussed in this book is directly traceable t

novel do androids dream of electric sheep. jung, dr. carl, the famed swiss psychiatrist and creator of analytic psychology, a theory that relies on the importance of archetypes. dr. jung was a member of the national investigations committee on aerial phenomena (nicap) and author of a book about ufos considered from an archetypal and mythic base, flying saucers: a modern myth of things seen in the sky. 12 allen h. greenfield keel, john a, adventurer and author, his early pursuit of occult mysteries are chronicled in jadoo. his interest in ufos led to the development of an ultraterrestrial alternative to the extraterrestrial hypothesis. a prime investigator of the mothman cases, his ufos: operation trojan horse and the mothman prophecies clearly show the linkage between things ufological and

intrigue. one can only guess at his complex motives. 18 allen h. greenfield the grid page from liber al vel legis. 19 3 secret cipher of the ufonauts discovered a s those who have studied the prehistory of ufology will tell you, ufos and rumors of them have seemingly been around as long as human beings have looked up and wondered at the vast fantasia playing itself out every day and night in the sky. as the old song says, at night the sky puts on a show for free. in the process of looking at the then-unpolluted skies, the babylonian, mayan, chinese and egyptian astronomers and magi developed both a vast and complex mythology of gods and heroes and a means of foretelling the future, or, as they would have it, the will of heaven. in time they would also learn that knowledge of the sky led t

for betrayal, along with a webwork of mystery plays or rituals to explain to the heirs of these secrets what it was they were preserving, and why. here we have the beginning of a two-class system consisting of those who know and those who do not know. while this was developing, millennia were passing, aeons giving way to one an20 allen h. greenfield other, and new observations of phenomena in the sky continued. new cults arose, only to intermesh with older ones through conquest or exchange of information. a rich and ever-developing mythology became more and more complex. the question arises, were there new contacts with the divine beings, or only new legends and variations of old legends? i suggest to you that present-day contact cases and sightings indicate ongoing communication. in fact

ed by billy meier, began prior to 1973. other repeat contacts of the old school go on, but there are few new ones. the alien names have all but vanished from newer cases. but now we can decode the older cases based on their key word or phrase, usually embedded in the name of the alleged alien, a planetary name or a strange turn of phrase. for example, george adamski s long-haired visitor from the sky calling for peace on earth and good will, one orthon, decodes readily to the name jesus. the name adamski means son of adam he is said to have returned from the dead with a new name and renewed youth, apparently raised by orthon and friends in a bizarre parallel to the new testament s promise of redemption and resurrection. in the west virginia flap of the mid-1960s, we can see now that the be

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

cosmic planes in all. little can be raid of the highest two. the lower five cosmic planes are inhabited by man, although most people will acknowledge only the lowest of these, the physical. figure 1 shows the cosmic planes that surraund our world. actually, they are meant to be concentric, interpenetrating spheres, not separate levels like the skins of an onion. the astral plane is not up in the sky somewhere. it interpenetrates the earth plane. however, its extension is larger than that of the earth and so it is shown in the diagram as a larger sphere. 14 the hermetic axiom "as aboye so below" is used in enochian magick to explain how each cosmic plane can be divided into subplanes. there is an air of water subplane, and an earth of fire subplane, and so on. in addition, at the outer bou

defined as a single indivisible unit, consciousness can never actually be separated from the universe. imagine consciousness as a geometric point whose extension is zero. imagine the universe as a circle whose circumference is infinite.together the point within the circle symbolizes man within the magical universe. crowley called the infinitely large circle nuit. the egyptian goddess of the night sky nuit (or nut) personified infinite space as well as the concept of objectivity. he called the infinitely small point hadil. the chaldean god 22 hadit (or had) personified pure consciousness as well as the concept of subjectivity. the egyptians used the symbol of the winged globe to represent a center of consciousness. whatever the symbol used, as a magician you will soon realize that the unive

an is inherently a star. although this theorem is stated in crowley's book of the law, the idea is a very old one. in ancient egypt, for example, the highest and most spiritual component of man was the khabs, which together with the khu, constituted the spiritual body of man similar in dehnition to the atinan of vedanta. the egyptian word khabs also translates as star. as stars travel through the sky in their own orbits, so every man and woman have their own path to tread. everyone has an inherent right to tread his own path without interference from another. as a practitioner of enochian magick you must determine your true will, decide upon your course of action, and carry it through without fear. you also must respect the inherent right of every other person to do the lame. another way o

holy city. when you enter ikh you will find yourself at the very edge of your mind. the outward tension in iiq i will be echoed inside yourself as you struggle to remain conscious in this lofty region. you will feel a strong sense of duality, like a psychic tug-of-war throughout the holy city. you may even have a vision of the egyptian 242 god, shu whose task is to maintain the separation of the sky (spirit) and the earth (matter. in ikh, shu would be in his highest aspect, equivalent to the god zeus, the'"orderer of all things" you will have the feeling of being on the highest peak of a mountain in a vast mountain range. as you move through this aethyr you wi l l see fortresses, bastions, stockades, bulwarks and entrenchments. crowley saw nine huge towers of iron along the upper frontier

ng your body and coalescing into a dark cloud. then say, lady of darkness, who dwells in the night which no man may approach wherein is mystery and depth unthinkable and awful silence: i charge you, in the name of infinite space, the lady nuit (nu-ee-teh, to grant my request. clothe me with yyourveil woven from that silent darkness that surrounds your abode of eternal rest, o goddess of the night sky; our lady nuit (nu-ee-teh. feel the dark cloud surrounding you intensify as you vibrate the name of the goddess, nuit (nu-ee-teh. step 4. the governors of paz. rise in your body of light to the furth aethyr, paz,and address the three governors as foyllows: o thotanf (teh-hoh-tah-neff [trace her sigil before you] she whose coming means victory; bams, bams, bams (bah-meh-seh) 341 by your power

GREY W G CONDENSATION OF KABBALAH

ssified it by a 3 figure 1 development of spheres figure 2 original position of spheres figure 3 spheres after the fall different god-aspect for each sphere, and saw it as a continuous process through all the spheres. 2. briah or creation wherein originated consciousness became somewhat more defined by individual archetypes known as archangels, one per sphere into clearer categories like- a light sky, a hard metal, a wet ocean. then originated and created consciousness was handed over to whole specialist orders of intelligences called angels, one type per sphere into the next condition of: 3. yetzirah or formation. here everything gets shaped and formed into the likeness of what it was supposed to become such as light sky over the earth, hard metal of iron under the earth, wet ocean of sal

here everything gets shaped and formed into the likeness of what it was supposed to become such as light sky over the earth, hard metal of iron under the earth, wet ocean of salt sea in the earth. lastly the processed consciousness was produced as some time-space-event in physical terms at the world of 4. assiah orexpression. here things become located with very definite placement, such as light sky at noon over this place on earth, wet ocean of salt sea in such a size, depth and locality, hard metal of iron at that particular place in this era and quantity. all this process was said to be governed by planetary or some other celestial phenomena, one per sphere as usual. this entire productive process is one of commencing vaguelywith a single idea, then focussing it into clearer and finer

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

in at donar's; beside the elegant stately wuotan, we see about donar something plebeian, boorish and uncouth. he seems the more primitive deity, displaced in the course of ages (yet not everywhere) by a kindred but more comprehensive one. if wuotan and donar are to be regarded as exalted deities of heaven, much more may zio, tins, be accepted as such, whose name expresses literally the notion of sky, while wuotan signifies the air, and donar the thunderstorm. and as wuotan turns the tide of battle, zio presents himself as the special god of war; as donar flings the hammer and wuotan the spear, he is god of the sword, as exhibited in the names sahsnot and heru. but here much remains dark to us, because our legend has lost sight of zio altoo-ether. like wuotan, he also seems to rush down fr

ile wuotan signifies the air, and donar the thunderstorm. and as wuotan turns the tide of battle, zio presents himself as the special god of war; as donar flings the hammer and wuotan the spear, he is god of the sword, as exhibited in the names sahsnot and heru. but here much remains dark to us, because our legend has lost sight of zio altoo-ether. like wuotan, he also seems to rush down from the sky in the form of tempest. two others, though never appearing in the week, must yet be reckoned among the great gpds. froho, a god of hunting, of generation, fertility and summer, had long planted his name in the heart of our language, where he still maintains his ground in the derivatives fron and fronen; his sacred golden-bristled boar survived in helmet- crests, in pastry, and at the festive m

s celts, which in the fulness of greek and german myth falls more into the background. it seems worthy of notice, that to the indian gods and goddesses are assigned celestial dwellings with proper names, as in the edda. among the gods themselves, brahma's creative power resembles wuotan's, indra is akin to donar, being the wielder of lightning and the ruler of air and winds, so that as god of the sky he can also be compared to zio. the unison of our wish with the notion embodied in manoratha (p. 870) deserves attention. nerthus answers to bhavani (p. 255, halja to kali, and mannus to manus (p. 578, the last two examples being letter for letter the same; but one thing that must not be 'overlooked is, that the same myth of man's creation out of eight materials (pp. 564 7) which has already t

er thing also we learn from the oldest history of our people, that modesty and virtue had never fled from the land; beside tacitus, we may rely on salvian (5th cent) as the most unimpeachable of witnesses. refined grace might be wanting, nay, it has often retired before us, and been washed out of remembrance; to the greeks apollo, pallas, aphrodite stood nearer, their life was brighter like their sky. yet fro and frouwa appear altogether as kind and loving deities, in wuotan i have produced the god of song, and as wish he may have been a god of longing and love. however many blossoms of our old mythology and poetry may lie undisclosed and withered, one thing will not escape the eye of a judge, that our poesy still has virgin forms and unlaboured adornment at her command, which, like certai

toma (whence our ungestiim, ohg. ungistuomi, unquiet. it meets the eye of man in all its glory, while deity remains unseen: how tempted he must feel to give it divine honours! but his senses and his mind link every exhibition of nature's forces with liv preface. subjective impressions bodily and mental, the promptings of language teach him to connect. how came zio to unite in himself the ideas of sky and war? the gothic veihan meant pugnare, vaihjo pugna^ veihs sacer, veiha sacerdos (p. 68, the ohg. wig pugna and mars (p. 203; the hallowed, the holy was at the same time the bright, the beaming. to the gothic hveits corresponds the skr. svetas (albus, to this the slav, svety, sviatyi (sanctus, and svet, swiat, svetlo signify mundus, coelum, lux. but again svetovit, swantowit, is ares and be

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

e suppl. herbs and heavenly bodies are named after giants as well as after gods: pursaskegg, i.e. giant s beard (fucus filiformis; norvv. tussegras (paris quadrifolia; bronugras (satyrium, the same as friggjargras, p. 302, because a giantess brana gave it as a charm to her client halfdan (fornald. sog. 3, 576; forneotes folme, p. 240; 03inn threw thiassi s eyes, and thorr orvandil s toe, into the sky, to be shining constellations, sn. 82-3. 111. giants, like dwarfs, shew themselves thievish. two lays of the edda turn upon the recovery of a hammer and a cauldron which they had stolen. the giants form a separate people, which no doubt split into branches again, conf. rask s afhand. 1, 88. thrymr is called fiursa drottinn, saem. 70-74, a pursa j)m (nation) is spoken of, 107a, but iotunheimr i

lers, and they retired. it was then that the duties of altehiiffen also made up their minds to emigrate; but what they wanted was to go and find the 1 like hrungni s hein and thor s hammer, p. 533. giants. 545 entrance into heaven. how they fared on the way was never known, but the joke is made upon them, that after a long march they came to a great calm, clear sheet of water, in which the bright sky was reflected; here they thought they could plunge into heaven, so they jumped in and were drowned.1 from so remarkable a consensus 2 we cannot but draw the conclusion, that the giants held together as a people, and were settled in the mountains of a country, but that they gradually gave way to the human race, which may be regarded as a nation of invaders. legend converts their stone weapons i

ho with his wife escaped in a luftr (saem. 35b, sn. 8, and from them is descended the (younger) race of giants (see suppl. 3 the sons of borr dragged the dead ymir s body into the mid dle of ginnunga-gap, and created out of his blood the sea and water, of his flesh the earth, of his bones the mountains, of his teeth and broken bones the rocks and crags. then they took his skull and made of it the sky, and the sparks from muspellsheim that floated about free they fixed in the sky, so as to give light to all. the earth was round, and encircled by deep sea, 4 on 1 in the zend system, the firs man proceeds from the haunch of the primeval bull kayomer. 2 ymir, i.e, orgelmir, begot thru&gelmir, and he bergelmir. 3 the meaning of mffr has not been ascertained; elsewhere it stands for culeus, tuba

t would sever the link between giants and the cauldron of chaos. thus far the scandinavian theory: now to prove its general diffusion. though the word ginnungagap has no exact parallel in ohg. or as, it may for all that be the thing described in the follow ing verses of the wessobrunn prayer: dat gafregin ih mit firahim firiwizzo rneista (wisest men, dat ero ni was noh ufhimil (earth was not, nor sky, noh paum (tree) nohheinig noh pereg (mountain) ni was, noh sunna ni scein [noh sterno ni cleiz (glistened, 564 ceeation. no mano (moon) ni liuhta noh der mareoseo (sea. do dar niwiht ni was enteo ni wenteo, enti do was der eino almahtico cot (almighty god alone. the last line may sound completely christian, and the preceding ones may have nothing directly opposed to christian doctrine; yet th

e all the statements with those taken from the edda, their similarity or sameness is beyond all question: blood with sea or water, flesh with earth, bone with stone, hair with trees or grass, are coupled together in the same way here. what weighs more than anything with me is the accordance of brain and clouds with thoughts and clouds/ the brain is the seat of thought, and as clouds pass over the sky, so we to this day have them flit across the mind; clouded brow we say of a reflective pensive brooding one, and the grimnismal 45b applies to the clouds the epithet harsmfrsagr, hard of mood. it was quite in the spirit of the edda to make the skull do for the sky, and the eyebrows for a castle; but how could sky or castle have furnished materials for the human frame? that the striking corresp

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

erefore, the "inner" or "middle" chamber, the soul of the temple, the first circle within the great circle.the holy sanctum, the "abiding place of the presence of god" our lodges also represent the surface of the earth, with four cardinal points or horizons.east, south, west, and north, with [33] earth, fire, and water beneath our feet, and air and "nous" overhead, beyond which are the "stars and sky".the immaterial world. the lodge is arranged so that it serves its purpose and performs its functions symbolically and practically. its appointments are such as to make for efficiency in the work to be done, and regularity in practices performed therein. these arrangements and appointments are explained hereinafter. the furnishings of a lodge of our order are standardized, and serve the excell

us, mystical, and metaphysical practices. the mystic is said to attain at-one-ment when he experiences a union with the absolute or cosmic. the term literally means the realization of a state of oneness. atrium.the word atrium is latin in origin. originally the word referred to the central court or main chamber in a roman house. there was an opening above the floor of the atrium through which the sky could be seen and through which smoke from the hearth was emitted. later, however, the word became associated with a reception chamber, a place of introduction. so, symbolically, the use of the word atrium in our monographs alludes to the introductory degrees of the rosicrucian teachings. the monographs so designate it. attunement.during its temporary residence in the human body, the soul esse

HAMIL THE ROSICRUCIAN SEER

e utmost consequence and i speedily felt the difference by waking heavy&giddy&restless-foraltho' i only get 5 hours sleep i have a very sound doze&could get up quiterefreshed-butyour case is unfortunately very different&you must not lose the slightest chance of alteration.itis also a most excellent plan to have the bedstead resting on 4 pieces of glass like pianostands-or4 flat pieces such as the sky lights that are let into the floors of outhouses&cellars. you can place a little piece of felt or leather between the bedstead and theglass-andthebedheadmust bekeptawayfromthewallsand you are then isolated from the magnetic currents and2/6could pay the expense.ofcourse medical men pooh-pooh the matter asrubbish255but it is none the less true. by this post i have dropped our bro. hughan1a note

HANDBOOK OF EGYPTIAN MYTHOLOGY

olar eye (see eye of ra in deities, themes, and concepts).44 introduction 19 amenhotep iii and tiy were the parents of amenhotep iv (c. 1352 1336 bce, who early in his reign changed his name to akhenaten. king akhenaten and his chief wife, nefertiti, were dedicated to the cult of aten, a form of the sun god represented by the solar disk. akhenaten built huge temples for aten that were open to the sky. he established a new capital and a new royal burial ground at akhetaten (modern tell el-amarna. akhenaten suppressed the cult of amun, but the idea that he closed down all of egypt s temples seems to be an exaggeration.45 in akhenaten s theology the worship of aten as the creator sun god and the king as his representative on earth made other deities and their myths superfluous. belief in a se

e, which was supposed to be known only to the king and people who held high-ranking priestly offices. the purpose of the underworld books was to maintain the cosmos and, secondarily, to aid the king s transition to the afterlife through his identification with the sun god. their common theme was the daily journey of the sun god, ra-atum. most concentrated on his perilous passage through the night sky, which was equated with the underworld. the dangerous journey is probably the world s oldest narrative motif, but the underworld books are not presented as stories. the structure of the books is provided by the passing of time55 or by the geography of the underworld, which was imagined as divided into caverns or re- 24 handbook of egyptian mythology gions separated by guarded gates. every unde

waiting for their temporary revival by the sun god in the sixth hour of the night. the osireion at abydos was probably constructed as a setting for this mystical union between ra and osiris. in two compositions that are often counted as underworld books, the book of the heavenly cow and the litany of ra, the genre develops in different directions. the former is centered on a complex image of the sky goddess in cow form (see figure 26, but part of the text is a lively narrative about why ra felt driven to leave earth after crushing a rebellion among humanity (see the destruction of humanity under linear time in mythical time lines. this story may have originated in a dawn myth first recorded in the pyramid texts,57 but by the new kingdom it had changed into something more profound. ra is c

e secret underworld books on the walls of their tombs became available for copying.67 the papyri based on underworld books are often referred to as mythological papyri. they can consist almost entirely of drawings, with just a few brief captions. mythological episodes known from texts of the third millennium bce onward, such as the creator s engendering life or the separation of the earth and the sky, are illustrated for the first time on papyri and coffins of this period (see for example, figure 42. these extraordinary papyri illustrate the egyptian tendency to think in images. language is rarely adequate to express the numinous. instead the egyptian priesthood devised a complex system of visual symbols to convey difficult concepts without the use of words. in the ninth century bce the pr

for a full bibliography of translations and interpretations of the pyramid texts and all the other funerary texts mentioned in this chapter, see erik hornung, the ancient egyptian books of the afterlife, trans. david lorton (ithaca and london, 1999. 20. recent research has suggested that the stars and planets were thought of as forming part of the great cycle of the sun s progression through the sky, so it was not contradictory to claim that the deceased king was joining both the sun and the stars. 21. these statements are from pyramid text 477. this is typical of the way in which the death of osiris was alluded to (he has fallen upon his side) but never clearly described. the belief that this terrible event should not be directly shown or narrated persisted right until the end of egyptia

HEAVEN HELL

to continue their inquiries into the beliefs of the egyptians concerning the abode of the departed, and the state of the blessed and the damned. the object of all the books of the other world was to provide the dead with a "guide" or "handbook" which contained a description of the regions through which their souls would have to pass on their way to the kingdom of osiris, or to that portion of the sky where the sun rose, and which would supply them with the words of power and magical names necessary for making an unimpeded journey from this world to the abode of the blessed. for a period of two thousand years in the history of egypt, the books of the other world consisted of texts only, but about b.c. 2500 p. viii funeral artists began to represent pictorially the chief features of the "fie

ad. the followers of osiris believed that the righteous dead would find their everlasting abode in the kingdom of that god, and would enjoy in a fertile land, with running streams, a life very like that which the well-to-do egyptian lived upon earth. the followers of amen-ra aimed at securing a place in the boat of the sun-god, i.e, the "boat of millions of years" so that they might sail over the sky with him each day, and enjoy the sight of the earth on which they had lived, and might, under his all-powerful protection, pass through the regions of darkness by night, and emerge in heaven, being reborn each day. in the kingdom of osiris the beatified dead ate bread-cakes made from one wonderful kind of grain, and drank beer made from another kind, and enjoyed conjugal intercourse, and the c

aru, a portion of osiris's kingdom of sekhet-hetepet, and a constant and abundant supply of wheat (for bread, barley (for beer, incense, unguents &c, and the power to assume any form he pleases at will. in the latter he calls upon certain gods to make his soul rejoin its body, and, addressing the gods who tow the boat of millions of years, he asks them to cause him to be born from the womb of the sky-goddess nut in the eastern horizon of heaven [daily] for ever. it has already been said that a complete illustrated copy of the book of gates was also inscribed on the sarcophagus of seti i, and it is not easy to explain this fact until we remember the important position which it makes osiris to hold in the other world. that the book is formed of very ancient materials is evident from the last

friends in sekhet-hetep, and m. lacau's excellent edition of the text is a useful contribution to the literature which specially concerns sekhet-hetep. the words which stand at the head of the chapter read "the gathering together of the ancestors of a man to him in neter kher" 3 and the text begins "hail, ra! hail, tem! hail, seb! hail, nut! grant ye unto sepa that he may traverse the heavens (or sky, that he may traverse the earth, that he may traverse the waters, that he may meet his ancestors, may meet his father, may meet his mother, may meet his grown up sons and daughters, and his brethren, and his sisters, may meet his friends, both male and female, may meet those who have been as parents to him, 4 and his kinsfolk (cousins, 5 and those who have worked for him upon earth, both male

rs and his mothers, and his men and his women, and his little p. 69 children, and his beloved ones, and his foster-parents, and his kinsfolk, and his [grown-up] sons and daughters, and his concubines, whom it is his heart's desire [to meet, and his friends, and those who have worked for him upon earth; and if he shall rejoin all his ancestors in heaven, and on earth, and in neter-kher, and in the sky, and in aakeb (i.e, a region of the sky, and in hap (the nile, and in akeb (i.e. the watery abyss of the sky, and in het-ur-kau, and in tetu, and in tetet, and in pa-ur, and in abakher, and in abtu: then verily the bread-cakes shall be shattered, and the white bread-cakes shall be broken in pieces, and verily the meat offerings shall be cut up in the divine chamber of sacrifice, and verily rop

HELENA BLAVATSKY NIGHTMARE TALES

ous night; he then began busying himself with the sujet, as he calledfrosya. paying no further attention to us, he shook her by the hand, and then making a few rapid passesstretched out her arm and stiffened it. the arm as rigid as iron, remained in that position. he then closed allher fingers but one- the middle finger- which he caused to point at the evening star, which twinkled inthe deep blue sky. then he turned round and went over from right to left, throwing on some of his fluids here,again discharging them at another place; busying himself with his invisible but potent fluids, like a painterwith his brush when giving the last touches to a picture. nightmare talescan the double murder?3 the old lady, who had silently watched him, with her chin in her hand the while, put her thin,skel

ding laurels of valour, which are those of success. they make a footstool of the fallen enemy andtransform their sire's little kingdom into a great empire. satisfied they could achieve no more for the present,they return to seclusion and to the dreamland of their sweet home. for three lustra more the soul-ego sits at its usual post, beaming out of its windows on the world around.over its head the sky is blue and the vast horizons are covered with those seemingly unfading flowers thatgrow in the sunlight of health and strength. all looks fair as a verdant mead in spring. ivbut an evil day comes to all in the drama of being. it waits through the life of king and of beggar. it leavestraces on the history of every mortal born from woman, and it can neither be seared away, entreated, norpropiti

h a curse on those who led them to their destruction.every pang in his own wasting body brings to him in dream the recollection of pangs still worse, of pangssuffered through and for him. he sees and feels the torture of the fallen millions, who die after long hours ofterrible mental and physical agony; who expire in forest and plain, in stagnant ditches by the road-side, inpools of blood under a sky made black with smoke. his eyes are once more rivetted to the torrents of blood,every drop of which represents a tear of despair, a heart-rent cry, a lifelong sorrow. he hears again thethrilling sighs of desolation, and the shrill cries ringing through mount, forest and valley. he sees the oldmothers who have lost the light of their souls; families, the hand that fed them. he beholds widowed y

me being forget the agony of the pain that racked my swollen arm and rheumatical body. over the windows was creeping a mist; a dense, heavy, serpentine, whitish mist, that looked like the hugeshadow of a gigantic boa slowly uncoiling its body. gradually it disappeared, to leave a lustrous light, softand silvery, as though the window-panes behind reflected a thousand moonbeams, a tropical star-lit sky--first from outside, then from within the empty rooms. next i saw the mist elongating itself and throwing, as itwere, a fairy bridge across the street from the bewitched windows to my own balcony, nay, to my very ownbed. as i continued gazing, the wall and windows and the opposite house itself, suddenly vanished. thespace occupied by the empty rooms had changed into the interior of another sma

HELENA BLAVATSKY THE KEY TO THEOSOPHY

, which we call an evanescent illusion, nor do we mean by nature, in the sense of its accepted derivation from the latin natura (becoming, from nasci, to be born. when we speak of the deity and make it identical, hence coeval, with nature, the eternal and uncreate nature is meant, and not your aggregate of flitting shadows and finite unrealities. we leave it to the hymn-makers to call the visible sky or heaven, god's throne, and our earth of mud his footstool. our deity is neither in a paradise, nor in a particular tree, building, or mountain: it is everywhere, in every atom of the visible as of the invisible cosmos, in, over, and around every invisible atom and divisible molecule; for it is the mysterious power of evolution and involution, the omnipresent, omnipotent, and even omniscient

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

riting to you i have another letter from him in which he says "rotalo is as completely lost as if i had dropped it into the sea. it may be among one of the bundles that i have put unopened in the loft. at my last removal i became desperate towards the end and tied up papers, catalogues and books indiscriminately. some bundles are still as they were when we came here last year in summer. as i have sky-lights put into the roof i shall go up one day and have a search for that ms" he is sure to find it, especially now we have reminded him of the importance of it, and he is quite aware of the importance of it. also, i shall keep him up to it. i am very busy just now, and so we will postpone other matters till i have the pleasure of seeing you. 94 the alchemist ofthe golden dawn most certainly "

HP LOVECRAFT A DARK LORE

on" it was then that he began that rambling tale which suddenly played upon a sleeping memory and won the fevered interest of my uncle. there had been a slight earthquake tremor the night before, the most considerable felt in new england for some years; and wilcox's imagination had been keenly affected. upon retiring, he had had an unprecedented dream of great cyclopean cities of titan blocks and sky-flung monoliths, all dripping with green ooze and sinister with latent horror. hieroglyphics had covered the walls and pillars, and from some undetermined point below had come a voice that was not a voice; a chaotic sensation which only fancy could transmute into sound, but which he attempted to render by the almost unpronounceable jumble of letters "cthulhu fhtagn" this verbal jumble was the

s cult. but before many questions were asked, it became manifest that something far deeper and older than negro fetishism was involved. degraded and ignorant as they were, the creatures held with surprising consistency to the central idea of their loathsome faith. they worshipped, so they said, the great old ones who lived ages before there were any men, and who came to the young world out of the sky. those old ones were gone now, inside the earth and under the sea; but their dead bodies had told their secrets in dreams to the first men, who formed a cult which had never died. this was that cult, and the prisoners said it had always existed and always would exist, hidden in distant wastes and dark places all over the world until the time when the great priest cthulhu, from his dark house i

he right positions in the cycle of eternity. they had, indeed, come themselves from the stars, and brought their images with them. these great old ones, castro continued, were not composed altogether of flesh and blood. they had shape- for did not this star-fashioned image prove it- but that shape was not made of matter. when the stars were right, they could plunge from world to world through the sky; but when the stars were wrong, they could not live. but although they no longer lived, they would never really die. they all lay in stone houses in their great city of r'lyeh, preserved by the spells of mighty cthulhu for a glorious surrection when the stars and the earth might once more be ready for them. but at that time some force from outside must serve to liberate their bodies. the spell

agonal way, so that all the rules of matter and perspective seemed upset. the aperture was black with a darkness almost material. that tenebrousness was indeed a positive quality; for it obscured such parts of the inner walls as ought to have been revealed, and actually burst forth like smoke from its aeon-long imprisonment, visibly darkening the sun as it slunk away into the shrunken and gibbous sky on flapping membraneous wings. the odour rising from the newly opened depths was intolerable, and at length the quick-eared hawkins thought he heard a nasty, slopping sound down there. everyone listened, and everyone was listening still when it lumbered slobberingly into sight and gropingly squeezed its gelatinous green immensity through the black doorway into the tainted outside air of that p

ve on relentlessly. there was a bursting as of an exploding bladder, a slushy nastiness as of a cloven sunfish, a stench as of a thousand opened graves, and a sound that the chronicler could not put on paper. for an instant the ship was befouled by an acrid and blinding green cloud, and then there was only a venomous seething astern; where- god in heaven- the scattered plasticity of that nameless sky-spawn was nebulously recombining in its hateful original form, whilst its distance widened every second as the alert gained impetus from its mounting steam. that was all. after that johansen only brooded over the idol in the cabin and attended to a few matters of food for himself and the laughing maniac by his side. he did not try to navigate after the first bold flight, for the reaction had t

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

e now stretched off to the east the low, white line of the great ice barrier, rising perpendicularly to a height of two hundred feet like the rocky cliffs of quebec, and marking the end of southward navigation. in the afternoon we entered mcmurdo sound and stood off the coast in the lee of smoking mt. erebus. the scoriac peak towered up some twelve thousand, seven hundred feet against the eastern sky, like a japanese print of the sacred fujiyama, while beyond it rose the white, ghostlike height of mt. terror, ten thousand, nine hundred feet in altitude, and now extinct as a volcano. puffs of smoke from erebus came intermittently, and one of the graduate assistants- a brilliant young fellow named danforth- pointed out what looked like lava on the snowy slope, remarking that this mountain, d

vation flights, during others of which we tried to discern new topographical features in areas unreached by previous explorers. our early flights were disappointing in this latter respect, though they afforded us some magnificent examples of the richly fantastic and deceptive mirages of the polar regions, of which our sea voyage had given us some brief foretastes. distant mountains floated in the sky as enchanted cities, and often the whole white world would dissolve into a gold, silver, and scarlet land of dunsanian dreams and adventurous expectancy under the magic of the low midnight sun. on cloudy days we had considerable trouble in flying owing to the tendency of snowy earth and sky to merge into one mystical opalescent void with no visible horizon to mark the junction of the two. at l

already progressed somewhat. the ice sheet was very thin, with dark ground here and there visible, and he would sink some borings and blasts at that very point before making any sledge trips or climbing expeditions. he spoke of the ineffable majesty of the whole scene, and the queer state of his sensations at being in the lee of vast, silent pinnacles whose ranks shot up like a wall reaching the sky at the world s rim. atwood s theodolite observations had placed the height of the five tallest peaks at from thirty thousand to thirty-four thousand feet. the windswept nature of the terrain clearly disturbed lake, for it argued the occasional existence of prodigious gales, violent beyond anything we had so far encountered. his camp lay a little more than five miles from where the higher footh

ensorship. the sailor larsen was first to spy the jagged line of witchlike cones and pinnacles ahead, and his shouts sent everyone to the windows of the great cabined plane. despite our speed, they were very slow in gaining prominence; hence we knew that they must be infinitely far off, and visible only because of their abnormal height. little by little, however, they rose grimly into the western sky; allowing us to distinguish various bare, bleak, blackish summits, and to catch the curious sense of fantasy which they inspired as seen in the reddish antarctic light against the provocative background of iridescent ice-dust clouds. in the whole spectacle there was a persistent, pervasive hint of stupendous secrecy and potential revelation. it was as if these stark, nightmare spires marked th

wo laps, the one pause being very brief, and occasioned by a faulty rudder in the furious wind over the ice shelf after we had cleared the great plateau. in five days more, the arkham and miskatonic, with all hands and equipment on board, were shaking clear of the thickening field ice and working up ross sea with the mocking mountains of victoria land looming westward against a troubled antarctic sky and twisting the wind s wails into a wide-ranged musical piping which chilled my soul to the quick. less than a fortnight later we left the last hint of polar land behind us and thanked heaven that we were clear of a haunted, accursed realm where life and death, space and time, have made black and blasphemous alliances, in the unknown epochs since matter first writhed and swam on the planet s

HP LOVECRAFT BEYOND THE WALL OF SLEEP

s own tranquility "of the oppressor i cannot speak. you on earth have unwittingly felt its distant presence- you who without knowing idly gave the blinking beacon the name of algol, the demon-star it is to meet and conquer the oppressor that i have vainly striven for eons, held back by bodily encumbrances. tonight i go as a nemesis bearing just and blazingly cataclysmic vengeance. watch me in the sky close by the demon-star "i cannot speak longer, for the body of joe slater grows cold and rigid, and the coarse brains are ceasing to vibrate as i wish. you have been my only friend on this planet- the only soul to sense and seek for me within the repellent form which lies on this couch. we shall meet again- perhaps in the shining mists of orion's sword, perhaps on a bleak plateau in prehistor

was broken down with nervous strain, and badly in need of a long vacation on full pay which he so generously gave me. he assures me on his professional honor that joe slater was but a low-grade paranoiac, whose fantastic notions must have come from the crude hereditary folk-tales which circulated in even the most decadent of communities. all this he tells me- yet i cannot forget what i saw in the sky on the night after slater died. lest you think me a biased witness, another pen must add this final testimony, which may perhaps supply the climax you expect. i will quote the following account of the star nova persei verbatim from the pages of that eminent astronomical authority, professor garrett p. serviss "on february 22, 1901, a marvelous new star was discovered by doctor anderson of edin

HP LOVECRAFT CELEPHAIS

e with the naked eye" 1998-1999 william johns last modified: 12/18/1999 18:45odcelephais by h.p. lovecraft written early nov 1920 published may 1922 in the rainbow, no. 2, p. 10-12. in a dream kuranes saw the city in the valley, and the seacoast beyond, and the snowy peak overlooking the sea, and the gaily painted galleys that sail out of the harbour toward distant regions where the sea meets the sky. in a dream it was also that he came by his name of kuranes, for when awake he was called by another name. perhaps it was natural for him to dream a new name; for he was the last of his family, and alone among the indifferent millions of london, so there were not many to speak to him and to remind him who he had been. his money and lands were gone, and he did not care for the ways of the peopl

ummons for fear it might prove an illusion like the urges and aspirations of waking life, which do not lead to any goal. then he had been drawn down a lane that led off from the village street toward the channel cliffs, and had come to the end of things to the precipice and the abyss where all the village and all the world fell abruptly into the unechoing emptiness of infinity, and where even the sky ahead was empty and unit by the crumbling moon and the peering stars. faith had urged him on, over the precipice and into the gulf, where he had floated down, down, down; past dark, shapeless, undreamed dreams, faintly glowing spheres that may have been partly dreamed dreams, and laughing winged things that seemed to mock the dreamers of all the worlds. then a rift seemed to open in the darkne

and into the gulf, where he had floated down, down, down; past dark, shapeless, undreamed dreams, faintly glowing spheres that may have been partly dreamed dreams, and laughing winged things that seemed to mock the dreamers of all the worlds. then a rift seemed to open in the darkness before him, and he saw the city of the valley, glistening radiantly far, far below, with a background of sea and sky, and a snowcapped mountain near the shore. kuranes had awakened the very moment he beheld the city, yet he knew from his brief glance that it was none other than celephais, in the valley of ooth-nargai beyond the tanarian hills where his spirit had dwelt all the eternity of an hour one summer afternoon very long ago, when he had slipt away from his nurse and let the warm sea-breeze lull him to

ernity of an hour one summer afternoon very long ago, when he had slipt away from his nurse and let the warm sea-breeze lull him to sleep as he watched the clouds from the cliff near the village. he had protested then, when they had found him, waked him, and carried him home, for just as he was aroused he had been about to sail in a golden galley for those alluring regions where the sea meets the sky. and now he was equally resentful of awaking, for he had found his fabulous city after forty weary years. but three nights afterward kuranes came again to celephais. as before, he dreamed first of the village that was asleep or dead, and of the abyss down which one must float silently; then the rift appeared again, and he beheld the glittering minarets of the city, and saw the graceful galleys

ts and camel-drivers greeted him as if he had never been away; and it was the same at the turquoise temple of nath-horthath, where the orchid-wreathed priests told him that there is no time in ooth-nargai, but only perpetual youth. then kuranes walked through the street of pillars to the seaward wall, where gathered the traders and sailors, and strange men from the regions where the sea meets the sky. there he stayed long, gazing out over the bright harbour where the ripples sparkled beneath an unknown sun, and where rode lightly the galleys from far places over the water. and he gazed also upon mount man rising regally from the shore, its lower slopes green with swaying trees and its white summit touching the sky. more than ever kuranes wished to sail in a galley to the far places of whic

HP LOVECRAFT DAGON

mud of the unending plain. perhaps i should not hope to convey in mere words the unutterable hideousness that can dwell in absolute silence and barren immensity. there was nothing within hearing, and nothing in sight save a vast reach of black slime; yet the very completeness of the stillness and the homogeneity of the landscape oppressed me with a nauseating fear. the sun was blazing down from a sky which seemed to me almost black in its cloudless cruelty; as though reflecting the inky marsh beneath my feet. as i crawled into the stranded boat i realised that only one theory could explain my position. through some unprecedented volcanic upheaval, a portion of the ocean floor must have been thrown to the surface, exposing regions which for innumerable millions of years had lain hidden unde

down the other side into an immeasurable pit or canyon, whose black recesses the moon had not yet soared high enough to illumine. i felt myself on the edge of the world, peering over the rim into a fathomless chaos of eternal night. through my terror ran curious reminiscences of paradise lost, and satan's hideous climb through the unfashioned realms of darkness. as the moon climbed higher in the sky, i began to see that the slopes of the valley were not quite so perpendicular as i had imagined. ledges and outcroppings of rock afforded fairly easy footholds for a descent, whilst after a drop of a few hundred feet, the declivity became very gradual. urged on by an impulse which i cannot definitely analyse, i scrambled with difficulty down the rocks and stood on the gentler slope beneath, ga

HP LOVECRAFT FROM BEYOND

of light, which sent down one blinding beam along the path of the cloudy column i had seen before. after that the scene was almost wholly kaleidoscopic, and in the jumble of sights, sounds, and unidentified sense-impressions i felt that i was about to dissolve or in some way lose the solid form. one definite flash i shall always remember. i seemed for an instant to behold a patch of strange night sky filled with shining, revolving spheres, and as it receded i saw that the glowing suns formed a constellation or galaxy of settled shape; this shape being the distorted face of crawford tillinghast. at another time i felt the huge animate things brushing past me and occasionally walking or drifting through my supposedly solid body, and thought i saw tiiiiinghast look at them as though his bette

e serv-ants, and could not exclude the thing from my mind as i strove to observe other properties of the newly visible world that lies unseen around us. but tillinghast had been watching me and was speaking "you see them? you see them? you see the things that float and flop about you and through you every moment of your life? you see the creatures that form what men call the pure air and the blue sky? have i not succeeded in breaking down the barrier; have i not shown you worlds that no other living men have seen" i heard his scream through the hor-rible chaos, and looked at the wild face thrust so offensively close to mine. his eyes were pits of flame, and they glared at me with what i now saw was overwhelming hatred. the machine droned detestably "you think those floundering things wiped

lessly shattered on the laboratory floor. i did not tell very much of what i had seen, for i feared the coroner would be skeptical; but from the evasive outline i did give, the doctor told me that i had undoubtedly been hypnotized by the vindictive and homicidal madman. i wish i could believe that doctor. it would help my shaky nerves if i could dismiss what i now have to think of the air and the sky about and above me. i never feel alone or comfortable, and a hideous sense of pursuit sometimes comes chillingly on me when i am weary. what prevents me from never' g the doctor is this simple fact- that the police never found the bodies of those servants whom they say crawford tillinghast murderr herbert west: reanimator by h.p. lovecraft written sep 1921-mid 1922 published in five parts, feb

HP LOVECRAFT HYPNOS

was unholy, and always hideously ambitious-no god or daemon could have aspired to discoveries and conquest like those which we planned in whispers. i shiver as i speak of them, and dare not be explicit; though i will say that my friend once wrote on paper a wish which he dared not utter with his tongue, and which made me burn the paper and look affrightedly out of the window at the spangled night sky. i will hint-only hint- that he had designs which involved the rulership of the visible universe and more; designs whereby the earth and the stars would move at his command, and the destinies of all living things be his. i affirm-i swear-that i had no share in these extreme aspirations. anything my friend may have said or written to the contrary must be erroneous, for i am no man of strength t

e most general and boisterous sort; so that few assemblies of the young and gay were unknown to us. our appearance and age seemed to excite in most cases a ridicule which i keenly resented, but which my friend considered a lesser evil than solitude. especially was he afraid to be out of doors alone when the stars were shining, and if forced to this condition he would often glance furtively at the sky as if hunted by some monstrous thing therein. he did not always glance at the same place in the sky-it seemed to be a different place at different times. on spring evenings it would be low in the northeast. in the summer it would be nearly overhead. in the autumn it would be in the northwest. in winter it would be in the east, but mostly if in the small hours of morning. midwinter evenings see

instant what it saw, and fell with ringing ears in that fit of shrieking epilepsy which brought the lodgers and the police. never could i tell, try as i might, what it actually was that i saw; nor could the still face tell, for although it must have seen more than i did, it will never speak again. but always i shall guard against the mocking and insatiate hypnos, lord of sleep, against the night sky, and against the mad ambitions of knowledge and philosophy. just what happened is unknown, for not only was my own mind unseated by the strange and hideous thing, but others were tainted with a forgetfulness which can mean nothing if not madness. they have said, i know not for what reason, that i never had a friend; but that art, philosophy, and insanity had filled all my tragic life. the lodg

HP LOVECRAFT NYARLATHOTEP

, rest vanished, for the small hours were rent with the screams of nightmare. never before had the screams of nightmare been such a public problem; now the wise men almost wished they could forbid sleep in the small hours, that the shrieks of cities might less horribly disturb the pale, pitying moon as it glimmered on green waters gliding under bridges, and old steeples crumbling against a sickly sky. i remember when nyarlathotep came to my city the great, the old, the terrible city of unnumbered crimes. my friend had told me of him, and of the impelling fascination and allurement of his revelations, and i burned with eagerness to explore his uttermost mysteries. my friend said they were horrible and impressive beyond my most fevered imaginings; and what was thrown on a screen in the darke

HP LOVECRAFT POETRY AND THE GODS

cker down the streets of the city, blushing into silence the useless wicks of sound-lanterns in the hands of girls moon over the tropics, a white-curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous warm sounds. a flute drones its insect music to the night below the curving moon-petal of the heavens. moon over china, weary moon on the river of the sky, the stir of light in the willows is like the flashing of a thousand silver minnows through dark shoals; the tiles on graves and rotting temples flash like ripples, the sky is flecked with clouds like the scales of a dragon. amid the mists of dream the reader cried to the rhythmical stars, of her delight at the coming of a new age of song, a rebirth of pan. half closing her eyes, she repeated

losing her eyes, she repeated words whose melody lay hidden like crystals at the bottom of a stream before dawn, hidden but to gleam effulgently at the birth of day. moon over japan, white butterfly moon! moon over the tropics, a white curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous warm sounds. moon over china, weary moon on the river of the sky. out of the mists gleamed godlike the torm ot a youth, in winged helmet and sandals, caduceus-bearing, and of a beauty like to nothing on earth. before the face of the sleeper he thrice waved the rod which apollo had given him in trade for the nine-corded shell of melody, and upon her brow he placed a wreath of myrtle and roses. then, adoring, hermes spoke "0 nymph more fair than the golden-ha

godlike the torm ot a youth, in winged helmet and sandals, caduceus-bearing, and of a beauty like to nothing on earth. before the face of the sleeper he thrice waved the rod which apollo had given him in trade for the nine-corded shell of melody, and upon her brow he placed a wreath of myrtle and roses. then, adoring, hermes spoke "0 nymph more fair than the golden-haired sisters of cyene or the sky-inhabiting atlantides, beloved of aphrodite and blessed of pallas, thou hast indeed discovered the secret of the gods, which lieth in beauty and song. 0 prophetess more lovely than the sybil of cumae when apollo first knew her, thou has truly spoken of the new age, for even now on maenalus, pan sighs and stretches in his sleep, wishful to wake and behold about him the little rose-crowned fauns

HP LOVECRAFT POLARIS

were its walls and its towers, its columns, domes, and pavements. in the marble streets were marble pillars, the upper parts of which were carven into the images of grave bearded men. the air was warm and stirred not. and overhead, scarce ten degrees from the zenith, glowed that watching pole star. long did i gaze on the city, but the day came not. when the red aldebaran, which blinked low in the sky but never set, had crawled a quarter of the way around the horizon, i saw light and motion in the houses and the streets. forms strangely robed, but at once noble and familiar, walked abroad and under the horned waning moon men talked wisdom in a tongue which i understood, though it was unlike any language which i had ever known. and when the red aldebaran had crawled more than half-way around

HP LOVECRAFT THE CALL OF CTHULHU

n' it was then that he began that rambling tale which suddenly played upon a sleeping memory and won the fevered interest of my uncle. there had been a slight earthquake tremor the night before, the most considerable felt in new england for some years; and wilcox's imaginations had been keenly affected. upon retiring, he had had an unprecedented dream of great cyclopean cities of titan blocks and sky-flung monoliths, all dripping with green ooze and sinister with latent horror. hieroglyphics had covered the walls and pillars, and from some undetermined point below had come a voice that was not a voice; a chaotic sensation which only fancy could transmute into sound, but which he attempted to render by the almost unpronounceable jumble of letters 'cthulhu fhtagn' this verbal jumble was the

ous cult. but before many questions were asked it became manifest that something far deeper and older than negro fetishism was involved. degraded and ignorant as they were, the creatures held with suprising consistency to the central idea of their loathsome faith. they worshipped, so they said, the great old ones who lived ages before there were any men, and who came to the young world out of the sky. these old ones were gone now inside the earth and under the sea; but their dead bodies had told their secrets in dreams to the first man, who formed a cult which had never died. this was that cult, and the prisoners said it had always existed and always would exist, hidden in distant wastes and dark places all over the world until the time when the great priest cthulhu, from his dark house in

the right positions in the cycle of eternity. they had, indeed, come themselves from the stars, and brought their images with them. these great old ones, castro continued, were not composed altogether of flesh and blood. they had shape for did not this star-fashioned image prove it- but that shape was not made of matter. when the stars were right, they could plunge from world to world through the sky; but when the stars were wrong, they could not live. but although they no longer lived, they would never really die. they all lay in stone houses in their great city of r'lyeh preserved by the spells of mighty cthulhu for a glorious resurrection when the stars and the earth might once more be ready for them. but at that time some force from outside must serve to liberate their bodies. the spel

agonal way, so that all the rules of matter and perspective seemed upset. the aperture was black with a darkness almost material. that tenebrousness was indeed a positive quality; for it obscured such parts of the inner walls as ought to have been revealed, and actually burst forth like smoke from its aeon-long imprisonment, visibly darkening the sun as it slunk away into the shrunken and gibbous sky on flapping membranous wings. the odour arising from the newly opened depths was intolerable, and at length the quickeared hawkins thought he heard a nasty, slopping sound down there. everyone listened, and everyone was listening still when it lumbered slobberingly into sight and gropingly squeezed its gelatinous green immensity through the black doorway into the tainted outside air of that po

ve on relentlessly. there was a bursting as of an exploding bladder, a slushy nastiness as of a cloven sunfish, a stench as of a thousand opened graves, and a sound that the chronicler would not put on paper. for an instant the ship was befouled by an acrid and blinding green cloud, and then there was only a venomous seething astern; where- god in heaven- the scattered plasticity of that nameless sky-spawn was nebulously recombining in its hateful original form, whilst its distance widened every second as the alert gained impetus from its mounting steam. that was all. after that johansen only brooded over the idol in the cabin and attended to a few matters of food for himself and the laughing maniac by his side. he did not try to navigate after the first bold flight; for the reaction had t

HP LOVECRAFT THE CATS OF ULTHAR

ket-place certain villagers told him of the old man and his wife, and of sounds heard in the night. and when he heard these things his sobbing gave place to meditation, and finally to prayer. he stretched out his arms toward the sun and prayed in a tongue no villager could understand; though indeed the villagers did not try very hard to understand, since their attention was mostly taken up by the sky and the odd shapes the clouds were assuming. it was very peculiar, but as the little boy uttered his petition there seemed to form overhead the shadowy, nebulous figures of exotic things; of hybrid creatures crowned with horn-flanked disks. nature is full of such illusions to impress the imaginative. that night the wanderers left ulthar, and were never seen again. and the householders were tro

g the burgesses of ulthar. zath, the coroner, disputed at length with nith, the lean notary; and kranon and shang and thul were overwhelmed with questions. even little atal, the innkeeper s son, was closely questioned and given a sweetmeat as reward. they talked of the old cotter and his wife, of the caravan of dark wanderers, of small menes and his black kitten, of the prayer of menes and of the sky during that prayer, of the doings of the cats on the night the caravan left, and of what was later found in the cottage under the dark trees in the repellent yard. and in the end the burgesses passed that remarkable law which is told of by traders in hatheg and discussed by travelers in nir; namely, that in ulthar no man may kill a cat. 1998-1999 william johns last modified: 12/18/1999 18:46:0

HP LOVECRAFT THE CRAWLING CHAOS

eight, and on the far horizon ghoulish black clouds of grotesque contour were resting and brooding like unwholesome vultures. the waves were dark and purplish, almost black, and clutched at the yielding red mud of the bank as if with uncouth, greedy hands. i could not but feel that some noxious marine mind had declared a war of extermination upon all the solid ground, perhaps abetted by the angry sky. recovering at length from the stupor into which this unnatural spectacle had thrown me, i realized that my actual physical danger was acute. even whilst i gazed, the bank had lost many feet, and it could not be long before the house would fall undermined into the awful pit of lashing waves. accordingly i hastened to the opposite side of the edifice, and finding a door, emerged at once, lockin

the jutting promontory different conditions held sway. at my left as i faced inland was a gently heaving sea with great green waves rolling peacefully in under a brightly shining sun. something about that sun s nature and position made me shudder, but i could not then tell, and cannot tell now, what it was. at my right also was the sea, but it was blue, calm, and only gently undulating, while the sky above it was darker and the washed-out bank more nearly white than reddish. i now turned my attention to the land, and found occasion for fresh surprise; for the vegetation resembled nothing i had ever seen or read about. it was apparently tropical or at least sub-tropical- a conclusion borne out by the intense heat of the air. sometimes i thought i could trace strange analogies with the flora

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

d travelers from thraa and ilarnek and kadatheron marveled at the shining domes wherewith they were surmounted. but more marvelous still were the palaces and the temples, and the gardens made by zokkar the olden king. there were many palaces, the last of which were mightier than any in thraa or ilarnek or kadatheron. so high were they that one within might sometimes fancy himself beneath only the sky; yet when lighted with torches dipt in the oil of dother their walls showed vast paintings of kings and armies, of a splendor at once inspiring and stupefying to the beholder. many were the pillars of the palaces, all of tinted marble, and carven into designs of surpassing beauty. and in most of the palaces the floors were mosaics of beryl and lapis lazuli and sardonyx and carbuncle and other

HP LOVECRAFT THE LURKING FEAR

ard the nearest inhabited hamlet to gather a body of squatters as helpers in the investigation. timid as they were, a few of the younger men were sufficiently inspired by our protective leadership to promise such help. we had hardly more than turned, however, when there descended such a blinding sheet of torrential rain that shelter became imperative. the extreme, almost nocturnal darkness of the sky caused us to stumble badly, but guided by the frequent flashes of lightning and by our minute knowledge of the hamlet we soon reached the least porous cabin of the lot; an heterogeneous combination of logs and boards whose still existing door and single tiny window both faced maple hill. barring the door after us against the fury of the wind and rain, we put in place the crude window shutter w

e mountain, raised to hysteric fury- i must have been crawling upward for some time, so that the surface was now quite near. and as the muffled thunder clattered, those eyes still stared with vacuous viciousness. thank god i did not then know what it was, else i should have died. but i was saved by the very thunder that had summoned it, for after a hideous wait there burst from the unseen outside sky one of those frequent mountainward bolts whose aftermath i had noticed here and there as gashes of disturbed earth and fulgurites of various sizes. with cyclopean rage it tore through the soil above that damnable pit, blinding and deafening me, yet not wholly reducing me to a coma. in the chaos of sliding, shifting earth i clawed and floundered helplessly till the rain on my head steadied me a

ering relish. then, in spite of my daze of fright and disgust, my morbid curiosity triumphed; and as the last of the monstrosities oozed up alone from that nether world of unknown nightmare, i drew my automatic pistol and shot it under cover of the thunder. shrieking, slithering, torrential shadows of red viscous madness chasing one another through endless, ensanguined condors of purple fulgurous sky. formless phantasms and kaleidoscopic mutations of a ghoulish, remembered scene; forests of monstrous over-nourished oaks with serpent roots twisting and sucking unnamable juices from an earth verminous with millions of cannibal devils; mound-like tentacles groping from underground nuclei of polypous perversion. insane lightning over malignant ivied walls and demon arcades choked with fungous

HP LOVECRAFT THE NAMELESS CITY

t looked at me, chilly from the rays of a cold moon amidst the desert's heat. and as i returned its look i forgot my triumph at finding it, and stopped still with my camel to wait for the dawn. for hours i waited, till the east grew grey and the stars faded, and the grey turned to roseate light edged with gold. i heard a moaning and saw a storm of sand stirring among the antique stones though the sky was clear and the vast reaches of desert still. then suddenly above the desert's far rim came the blazing edge of the sun, seen through the tiny sandstorm which was passing away, and in my fevered state i fancied that from some remote depth there came a crash of musical metal to hail the fiery disc as memnon hails it from the banks of the nile. my ears rang and my imagination seethed as i led

HP LOVECRAFT THE OUTSIDER

ed always hideously damp, and there was an accursed smell everywhere, as of the piled-up corpses of dead generations. it was never light, so that i used sometimes to light candles and gaze steadily at them for relief, nor was there any sun outdoors, since the terrible trees grew high above the topmost accessible tower. there was one black tower which reached above the trees into the unknown outer sky, but that was partly ruined and could not be ascended save by a well-nigh impossible climb up the sheer wall, stone by stone. i must have lived years in this place, but i cannot measure the time. beings must have cared for my needs, yet i cannot recall any person except myself, or anything alive but the noiseless rats and bats and spiders. i think that whoever nursed me must have been shocking

th brooding fear; so that i ran frantically back lest i lose my way in a labyrinth of nighted silence. so through endless twilights i dreamed and waited, though i knew not what i waited for. then in the shadowy solitude my longing for light grew so frantic that i could rest no more, and i lifted entreating hands to the single black ruined tower that reached above the forest into the unknown outer sky. and at last i resolved to scale that tower, fall though i might; since it were better to glimpse the sky and perish, than to live without ever beholding day. in the dank twilight i climbed the worn and aged stone stairs till i reached the level where they ceased, and thereafter clung perilously to small footholds leading upward. ghastly and terrible was that dead, stairless cylinder of rock;

vent the heavy slab from falling back into place, but failed in the latter attempt. as i lay exhausted on the stone floor i heard the eerie echoes of its fall, hoped when necessary to pry it up again. believing i was now at prodigious height, far above the accursed branches of the wood, i dragged myself up from the floor and fumbled about for windows, that i might look for the first time upon the sky, and the moon and stars of which i had read. but on every hand i was disappointed; since all that i found were vast shelves of marble, bearing odious oblong boxes of disturbing size. more and more i reflected, and wondered what hoary secrets might abide in this high apartment so many aeons cut off from the castle below. then unexpectedly my hands came upon a doorway, where hung a portal of sto

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

s caused by the unwise cutting of woodlands near the shore, which robbed the soil of the best protection and open the way for waves of windblown sand. at last we lost sight of plum island and saw the vast expanse of the open atlantic on our left. our narrow course began to climb steeply, and i felt a singular sense of disquiet in looking at the lonely crest ahead where the rutted road-way met the sky. it was as if the bus were about to keep on in its ascent, leaving the sane earth altogether and merging with the unknown arcana of upper air and cryptical sky. the smell of the sea took on ommous implications, and the silent driver's bent, rigid back and narrow head became more and more hateful. as i looked at him i saw that the back of his head was almost as hairless as his face, having only

eble connecting door which they knew must open directly on me. outside, the moon played on the ridgepole of the block below, and i saw that the jump would be desperately hazardous because of the steep surface on which i must land. surveying the conditions, i chose the more southerly of the two windows as my avenue of escape; planning to land on the inner slope of the roof and make for the nearest sky-light. once inside one of the decrepit brick structures i would have to reckon with pursuit; but i hoped to descend and dodge in and out of yawning doorways along the shadowed courtyard, eventually getting to washington street and slipping out of town toward the south. the clatter at the northerly connecting door was now terrific, and i saw that the weak panelling was beginning to splinter. ob

HP LOVECRAFT THE THING IN THE MOONLIGHT

d. suddenly an unconquerable urge to write came over him, and taking pen in hand he wrote the following: my name is howard phillips. i live at 66 college street, in providence, rhode island. on november 24, 1927--for i know not even what the year may be now, i fell asleep and dreamed, since when i have been unable to awaken. my dream began in a dank, reed-choked marsh that lay under a gray autumn sky, with a rugged cliff of lichen-crusted stone rising to the north. impelled by some obscure quest, i ascended a rift or cleft in this beetling precipice, noting as i did so the black mouths of many fearsome burrows extending from both walls into the depths of the stony plateau. at several points the passage was roofed over by the choking of the upper parts of the narrow fissure; these places be

HP LOVECRAFT THE TREE

musides labored. as many visitors came to view the prodigious tree, as to admire the art of the sculptor, so that musides was seldom alone. but he did not mind his multitude of guests; indeed, he seemed to dread being alone now that his absorbing work was done. the bleak mountain wind, sighing through the olive grove and the tomb-tree, had an uncanny way of forming vaguely articulate sounds. the sky was dark on the evening that the tyrant's emissaries came to tegea. it was definitely known that they had come to bear away the great image of tyche and bring eternal honour to musides, so their reception by the proxenoi was of great warmth. as the night wore on a violent storm of wind broke over the crest of maenalus, and the men from far syracuse were glad that they rested snugly in the town

HP LOVECRAFT THE WHITE SHIP

lently away from the templed terraces of zar, we beheld on the distant horizon ahead the spires of a mighty city; and the bearded man said to me, this is thalarion, the city of a thousand wonders, wherein reside all those mysteries that man has striven in vain to fathom. and i looked again, at closer range, and saw that the city was greater than any city i had known or dreamed of before. into the sky the spires of its temples reached, so that no man might behold their peaks; and far back beyond the horizon stretched the grim, gray walls, over which one might spy only a few roofs, weird and ominous, yet adorned with rich friezes and alluring sculptures. i yearned mightily to enter this fascinating yet repellent city, and besought the bearded man to land me at the stone pier by the huge carv

he city of a thousand wonders, many have passed but none returned. therein walk only daemons and mad things that are no longer men, and the streets are white with the unburied bones of those who have looked upon the eidolon lathi, that reigns over the city. so the white ship sailed on past the walls of thalarion, and followed for many days a southward-flying bird, whose glossy plumage matched the sky out of which it had appeared. then came we to a pleasant coast gay with blossoms of every hue, where as far inland as we could see basked lovely groves and radiant arbors beneath a meridian sun. from bowers beyond our view came bursts of song and snatches of lyric harmony, interspersed with faint laughter so delicious that i urged the rowers onward in my eagerness to reach the scene. and the b

had failed for the first time since my grandfather had assumed its care. and in the later watches of the night, when i went within the tower, i saw on the wall a calendar which still remained as when i had left it at the hour i sailed away. with the dawn i descended the tower and looked for wreckage upon the rocks, but what i found was only this: a strange dead bird whose hue was as of the azure sky, and a single shattered spar, of a whiteness greater than that of the wave-tips or of the mountain snow. and thereafter the ocean told me its secrets no more; and though many times since has the moon shone full and high in the heavens, the white ship from the south came never again. 1998-1999 william johns last modified: 12/18/1999 18:4618through the gates of the silver key by h.p. lovecraft w

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ch he had hitherto visited only in vague, brief, and elusive dreams. then one day carter took the box and its contents and rode away in his car, never to return. later on, people found the car at the side of an old, grass-grown road in the hills behind crumbling arkharm- the hills where carter's forebears had once dwelt, and where the ruined cellar of the great carter homestead still gaped to the sky. it was in a grove of tall elms near by that another of the carter's had mysteriously vanished in 1781, and not far away was the half-rotted cottage where goody fowler, the witch, had brewed her ominous potions still earlier. the region had been settled in 1692 by fugitives from the witchcraft trials in salem, and even now it bore a name for vaguely ominous things scarcely to be envisaged. edm

daring rose in his mind, and he knew he would face the dreaded guide without fear, asking monstrous and terrible things of him. all at once the pageant of impressions seemed to achieve a vague kind of stabilization. there were great masses of towering stone, carven into alien and incomprehensible designs and disposed according to the laws of: some unknown, inverse geometry. light filtered from a sky of no assignable colour in baffling, contradictory directions, and played almost sentiently over what seemed to be a curved line of gigantic hieroglyphed pedestals more hexagonal than otherwise, and surmounted by cloaked, ill-defined shapes. there was another shape, too, which occupied no pedestal, but which seemed to glide or float over the cloudy, floor-like lower level. it was not exactly p

on the pretext of sailing for the triple star nython, and crawled into the sheath of shining metal. he had just room to perform the ritual of the silver key, and as he did so he slowly started the levitation of his envelope. there was an appalling seething and darkening of the day, and hideous racking of pain. the cosmos seemed to reel irresponsibly, and the other constellations danced in a black sky. all at once carter felt a new equilibrium. the cold of interstellar gulfs gnawed at the outside of his envelope, and he could see that he floated free in space- the metal building from which he had started having decayed years befor. below him the ground was festering with gigantic dholes; and even as he looked, one reared up several hundred feet and leveled a bleached, viscous end at him. bu

HP LOVECRAFT WHAT THE MOON BRINGS

but when that moon went over to the west and the still tide ebbed from the sullen shore, i saw in that light old spires that the waves almost uncovered, and white columns gay with festoons of green seaweed. and knowing that to this sunken place all the dead had come, i trembled and did not wish again to speak with the lotos-faces. yet when i saw afar out in the sea a black condor descend from the sky to seek rest on a vast reef, i would fain have questioned him, and asked him of those whom i had known when they were alive. this i would have asked him had he not been so far away, but he was very far, and could not be seen at all when he drew nigh that gigantic reef. so i watched the tide go out under that sinking moon, and saw gleaming the spires, the towers, and the roofs of that dead, dri

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

gnize, which is creating some difficulty. in the ninth circle it means that you are a phony, plain and simple; you are philosophically inadequate and refuse to face facts. it's time to think, time to make amends. two of clubs indicates tremendous power in whatever circle it falls. there will be a fantastic intensity of emotion in connection with any circle where this card is placed. fate triggers sky-high explosions of luck. speaking of wild cards, there is one really wild spell that can benefit any life. put all the aces and all the deuces, selectively, in the twelve circles; then support them by some of your appropriate royalty cards, choosing the ones you want. throw in an eight, and it'll be like a match in a powder keg; you'll just have a big blast of fantastic events. ideal for the d

and yellow were frequently confused with each other. and all the while, grey skipped merrily across vibratory barriers and passed for everything. historical researchers have noted that man's earlier writings are almost completely devoid of colour descriptions, which would seem to indicate a certain lack of sensitivity in this area. and it may be that an ancient greek man gazed up at a bright blue sky, and let his eyes sweep over the jade and maroon horizon studded with mauve-tone rosemary bushes. unlike william wordsworth, however, the greek's heart did not "leap up" when he beheld a rainbow in the sky. colour awareness became a sophisticated development only in mankind's most recent history. the colour vibrations always existed somewhere, but man did not have the intellectual capacity to

INDUCTION CHARM AND THE INITIATION

which you will never wear again- they must be burned later. after you have changed, you pierce one of the fingers of your left hand, letting several drops of blood fall onto the bare earth. this is very important. then you say: old one, veiled queen, i shed my blood for you. an oath on the land, an oath to life and to spirit- masters of the world, of fire and weaving of beasts and forests, fens, sky, human desires and destinies, powers inside the land, hear an oath, sealed by blood and by blood carried into the land: in the name of the pale woman below the hill, youthfully dead and ever-living, i am bound to your wisdom and power. great oak, birch, elder, thorn, holly, ash, growing creatures of green coat and root, spirits who guard you and carry forth your lives, by pact and oath i am se

INITIATION INTO HERMETICS

s, you ought to feel the heat radiating. conclude this exercise by dissolving the ball slowly in the universe or by blowing it up by a sudden explosion into nothingness. both methods should become familiar to you. you have to deal in the same way with the elements of air, water, and finally with the earth element. for the sake of a clearer imagination while dealing with the air element, give it a sky blue color while compressing it. the imagination of water will prove much easier for you, should you have difficulty with it, however, imagine it in the beginning as a spherical lump of ice think of the earth element as a lump of clay. when you have practiced this exercise with all the four element balls and have surely mastered it, turn to different shapes of the elements according to the sam

INTERVIEW WITH ANDREW CHUMBLEY

on is found, one should rejoice for the sole object worthy of true devotion s love is revealed. rf: books emerging from the cultus are all published by xoanon. could you give a brief description of xoanon's birth and development. what does the name mean, and why did you choose it? were other names considered? ac: xoanon is an ancient greek word, meaning an effigy or image of deity fallen from the sky to earth. it was chosen as the name for the cultus sabbati s publishing house because it depicts the process of reification of spirit into matter, the translation of unseen texts to visible books. i think the name was chosen in a lightning- flash of inspiration and i don t recall any alternative names being considered. xoanon was founded in 1992 for the express purpose of publishing azoetia an

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

be translated variously as "inquire of the books of magic" or "seek the mysteries" or "travel through difficult territory" the egyptian word shta -ti may have been etymologically connected with certain forms of the name of set. by the time of the magical papyri the words meaning "belonging to set" or "of the secret place" had coalesced in the common tongue. the egyptians associated certain night sky features with set, particularly the constellation ursa major and the planet mercury. they called mercury sbq which simply means "the unknown" in the book of coming forth by day, the afterlife book of the osiris cult, there is an interesting confession of the good followers of osiris: i have come hither to see thy beauty, my hands raised in praise of thy true name. if i enter the secret seat, i

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

stray, self-abandoned to seek paradise in exile! hail to thee as the eight-armed giant, magister of the dragon s brood! we summon thee to the blood-acre by the lych-light of the dying sun. we call to thee with word and deed, above the sign of the open grave. be thou before us as the bone-white man, the skeletal lord of light! let space be thy flesh and bone be thy form: thy stature eclipsing the sky. for lighting-bolts do adorn thee and storm-clouds are a halo around thee. thy face is the skull, the death s-head oracle, laughing in all adversity. thine eyes reveal the dual abyss, shining bright in voidful darkness. thy heart is a seething spider s nest, strung on a fiery web between the bone-beams of thy breast. thy phallus is the minaret of joy rais d for the world s delight; unto whom a

IRISH WITCHCRAFT AND DEMONOLOGY

terrible sight--but it pleased god there was no noise at all. and from that time god graciously freed her from all that disturbance" 1 p. 150 many strange stories of apparitions seen in the air come from all parts of the world, and are recorded by writers both ancient and modern, but there are certainly few of them that can equal the account of that weird series of incidents that was seen in the sky by a goodly crowd of ladies and gentlemen in co. tipperary on 2nd march 1678. 1 "at poinstown in the county of tepperary were seen divers strange and prodigious apparitions. on sunday in the evening several gentlemen and others, after named, walked forth in the fields, and the sun going down, and appearing somewhat bigger than usual, they discoursed about it, directing their eyes towards the p

ed in the air, near the place where the sun went down, an arm of a blackish blue colour, with a ruddy complection'd hand at one end, and at the other end a cross piece with a ring fasten'd to the middle of it, like one end of an anchor, which stood still for a while, and then made northwards, and so disappeared. next, there p. 151 appeared at a great distance in the air, from the same part of the sky, something like a ship coming towards them; and it came so near that they could distinctly perceive the masts, sails, tacklings, and men; she then seem'd to tack about, and sail'd with the stern foremost, northwards, upon a dark smooth sea, which stretched itself from south-west to north-west. having seem'd thus to sail some few minutes she sunk by degrees into the sea, her stern first; and as

ISIS UNVEILED

tyr having actually committed to paper the heretical thought that after all socrates might not be altogether fixed in hell" his benedictine editor criticises this too-benevolent father very severely. whoever doubts the christian charity of the church of rome in this direction is invited to peruse the cenmre of the sorbonne on marmontel's bsliaaire. the odium tiieolofficum blazes in it on the dark sky of orthodox theology like an aurora borealia the precursor of god's wrath according to the teaching of certain medieval divines. we have attempted in the first part of this work to show by historical examples how completely men of science have deserved the sting- ing sarcasm of the late professor de morgan, who remarked of them that "they wear the priest's cast-off garb, dyed to escape detecti

n sibyl says: before the tower, zeni-an, titan, and ya- petoathes governed the earth. zeru-an wished to be supreme, but his two brothers resisted, when their sister, astlik, intervened and appeased them. it was agreed tiiat zeru-an should rule, but bis male children should be put to death; and strong titans were appointed to carry this into effect" sar (circle, aaroa) is the babylonian god of the sky. he is also assaros or asshur (the son of shem, and zero zero-ana, the chakra or wheel, boundless time. hence as the first step taken by zoroaster, 519a. or alrakhuui also called vtnapuhtim. in the ubieta. 520. beroriu in eiuebius: caronvoon, i, iii, 2; abydeniu &id, i, vii. 521. cf. kieuker: anh.m.zend-averla,l,i,p.ls. 522. biuuen: eggjict plant. he, v, p. 8s. 523. eiueb.i pratp. w, ix. 524

s. 522. biuuen: eggjict plant. he, v, p. 8s. 523. eiueb.i pratp. w, ix. 524. berori frag, p. 58; bitur od, 1825. digitizecoy google 218 bis unveiled while foimdiog his new religioo, was to change the most sacred deities of the sanskrit vedas into names of evil spirits in his zend scriplttreg, and even to reject a number of them, we find no traces in the avetta of chakra the symbolic circle of the sky. elam, another of the sons of shem, is oulam, d7ip, and refers to an order or cycle of events. in ecdenatus, iii, 11, it is termed 'world' in eukiel, xxvi, 20 'of old time' in otnetie, iii, 22, the word stands as 'forever; and in chapter ix, 16 'eternal' finally, the term is completely defined in genens, vi, 4, in the following words "there were nsphiiim [giants, fallen men, or titans] on the

proofs of the identity of vishnu with dag-on. the same may be adduced for the title of lau, and its sanskrit root traced lo every country. ju or jovit is the oldest latin name for god "as male he is surjnter, or ju, the father -puri being sanskrit for father; as feminine, ju-no or ju, the comforter hij being the phoenician word for rest and comfort* professor max mtluer shows that although dyaue, sky, does not occur as a masculine in the ordinary sanskrit, yet it does occur in the veda "and thus beara witness to the early aryan worship of dyaus, the greek zeus("the veda' in ckipt, etc, i, p. 78. to grasp the real and primitive sense of the term lao, and the reason for its becoming the designation of the most mysterious of all deities, we must search for its origin in the figurative phraseo

JASMUHEEN THE FOOD OF GODS

or goddess known as stella maris and associated with heaven and sea. mary reminds us to be gentle and compassionate to our selves and to all others. divine nutrition: the madonna frequency& the food of gods with jasmuheen 81. pachamama. earth goddess of peru known for inspiring healing and wholeness and holiness when we open to mother earth and commune with her. nut. egyptian goddess of the night sky who reminds us to open up to the mystery of life and to the unknowable, to let it flow and to trust a higher flow to bring us what we need. nu kua. dragon goddess and restorer of universal order of the hopei, shansi people of northern china. she assists us in creating order from chaos. valkyrie. ancient bird goddess, giving life, death, regeneration. represents our fearless self and can lead u

ds with jasmuheen 82. lilith. middle eastern goddess of fertility and abundance, brings equality, refuses subordination. lilith also represents the lotus and the ability to grow in darkness. she represents the spiritual nature of our folding and the blossoming of our heart of wisdom. one of my favorite goddesses currently is: eurynome. the ecstasy goddess. great goddess of all things, divided the sky from the sea and danced on the waves to create the north wind and birth creation. calling in this pre-hellenic greek goddess of ecstasy opens us to fullness, exuberance and rapture. for those wishing to have more joy in life, the conscious decision to seduce and entice ecstasy ensures it will come. and by healing our wounded emotions via self nurturing, we create more room for ecstasy when it

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

taircase led to some secret repository where treasure lay buried, he descended the first few steps cautiously, and tried to peer in vain down into the darkness. this seemed impenetrable; but there was some object at a vast, cold distance below. looking up to the fresh air and seeing the star venus the evening star shining suddenly like a planet, in encouraging, unexpected brilliancy, although the sky had still some beautiful placid sunset light in it, the puzzled man left the upper ground, and descended silently a fair, though a somewhat broken, staircase. here, at an angle, as near as he could judge, of a hundred feet underground, he came upopn a square landing-place, with a niche in the wall; and then he saw a further long staircase, descending at right angles to the first staircase, and

o be sown, to fructify into fresh harvests the alchemist, or prince of chemists, who can do this, laughs at the hoards of kings. by the time that the artist is thus so much more than man, is he the less desirous of the gratifying things to the ordinary man. grandeur fades to him before such high intellectual grandeur. he is nearer to the angels, and the world has sunk infinitely below. his is the sky, and the bright questions as to utilities. 15 shapes of the clouds of the sky; which he is going to convert, perhaps, into prisms, showering solid triumphs. he can well leave to common man his acres of mud, and the turbid pools spotted over them like the shining, showy discs of a snake. man, under these enlightened philosophical circumstances, will only value the unseen kingdoms glimpses of th

o the innermost secret of. cyclops one-eyed and savage-break into meaning this portent, man, on your science-wheels! note the goings of the fire, as he creepeth, serpentineth, riseth, slinketh, broadeneth. note him reddening, glowing, whitening. tremble at his face, dilating; at the meaning that is growing into it, to you. see that spark from the blacksmith's anvil! struck, as an insect, out of a sky containing a whole cloud of such. rare locusts, of which pharaoh and the cities of the plain read of old the secret! one, two, three sparks; dozens come: faster and faster the fiery squadrons follow, until, in a short while, a whole possible army of that hungry thing for battle, for food for it fire glances up; but is soon warned in again! lest acres should glow in the growing advance. think t

it can do, what it is. watch the trail of sparks, struck, as in that spouting arch, from the metal shoes of the trampling horse. it is as a letter of the great alphabet. the familiar london streets, even, can give thee the persian s god: though in thy pleasures, and in thy commerce-operations, thou so oft forgettest thine own god. whence liberated are those sparks? as stars, afar off, of a whole sky of flame; sparks, deep down in possibility, though close to us; great in their meaning, though, small in their show; as distant single ships of whole fiery fleets; animate children of, in thy human conception, a dreadful, but, in reality, a great world, of which thou knowest nothing. they fall, foodless, on the rejecting, barren, and (on the outside) the coldest stone. but in each stone, flint

fire we can lay our hand upon the solids, part them, powder them, melt them, fine them, drive them out to more and more delicate and impalpable texture firing their invisible molecules, or imponderables, into cloud, into mist, into gas: out of touch, into hearing; out of hearing, into seeing; out of seeing, into smelling; out of smelling, into nothing into real nothing not even into the last blue sky. these are the potent operations of fire the crucible into which we can cast all the worlds, and find them, in their last evolution, not even smoke. these are physical and scientific facts which there can be no gainsaying which were seen and found out long ago, ages ago, in the reveries first, and then in the practice, of the great magnetists, and those who were called the fire-philosophers, o

JESSUP MK THE CASE FOR THE UFO

eezes, measure markers, scout ships, magnetic and gravity fields, sheet of diamond, cosmic rays, force cutters, inlay work, clear-talk, telepathing, burning coat, nodes, vortice, magnetic net. they explained what happened to people and to ships and planes which had disappeared, as discussed in jessup s original text and elaborated upon the origin of odd storms and clouds, objects falling from the sky, strange marks and footprints, and other matters jessup wrote about. two theories we do not know admiral furth s personal reaction to the strangely marked paperback. the history of this matter, again from a confidential source, next surfaces several months later, in july or august of the same year, when the paperback was passed on to major darrel l. ritter, u.s.m.c, aeronautical project office

agnetic and gravity fields, sheets of diamond, cosmic rays, force cutters, undersea explorers, inlay work, clear-talk, telepathing, burning "coat, nodes, vortice, magnetic "net, and many others are used quite naturally by these men. they explain how, why, and what happens to people, ships, and planes that have disappeared. they explain the origin of odd storms and clouds, objects falling from the sky, strange marks and footprints, and other things which we have not solved. these men seem to feel that it is too late for man to obtain space flight. they feel that mankind could not cope with "those mind wrecking conditions that space and sea contain" for mankind is to 10 egotistical, values too much the material, wars over mer parcels of the planet, is too filled with jealously, and lacks tru

the limitations of our own knowledge, and the possibility of "intelligence" elsewhere in the universe operating space ships- quite possibly more than one kind of "intelligence" and more than one kind of space ship. this world is full of unexplained oddities. the legends of atlantis and mu have been favorite targets of the scoffers "they" say there are no ghosts, no spirits, nothing falls from the sky but iron and stone meteorites. but for centuries the earth was believed to be flat, there was no america, no heliocentric system of earth and planets, no fossil dinosaurs; yet we know these beliefs to have been wrong. reliable people have been seeing the phenomena known as flying saucers for a thousand years and more. there are good reports as far back as 1500 bc and before. thousands of peopl

e earth was believed to be flat, there was no america, no heliocentric system of earth and planets, no fossil dinosaurs; yet we know these beliefs to have been wrong. reliable people have been seeing the phenomena known as flying saucers for a thousand years and more. there are good reports as far back as 1500 bc and before. thousands of people have seen some kind of navigable contraptions in the sky, and some have sworn it under oath. in a day when oaths were just as good as money -in- hand for if incorrect your neck suffered "the miracle"1 from the church as a knife from the outraged who took your oath. 1 undecipherable: could be nracle or nrack. 12 i cannot agree with any astronomer who insists that all of these things are mirages, planets, clouds or illusions. the majority of the peopl

ntelligent beings or an undeified and nonspiritual status. the second group is the residue which, as far as one can judge after careful consideration, must remain associated with the psychic or spiritual realm. even a cursory survey of the vast and scrambled field of strange events--oddities, we can call them--shows us at least three major areas. one of these relates to things which fall from the sky, some of which come from space and which may be roughly classified as organic and inorganic. we use "organic" in the sense of something which is part of, or associated with, a living, thinking entity, and "inorganic" as being merely the debris of space. an ordinary iron-nickel meteorite from space is inorganic within the sphere of our present definition; but if this meteorite arrives on earth

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

s, e.g. egyptian and 26 phoenician (gossmann 1950: 124. derivation of the appellation of kajam nu from an akkadian word kittu ejustice f is according to brown (brown 2000: 69) the main reason for saturn being sometimes connected to .ama. namely, saturn is sometimes marked dutu and d20, which in parpola fs opinion may be explained by its epithet esun of the night f as saturn fs moving in the night sky is as firm, trustful, and unshakable as the sun fs in daytime (parpola, las ii: 342.343. saturn is often connected to ninurta, god of war and hunt. dnin.urta/dma. ninurta, sumerian god, whose portfolio originally included agriculture and fertility, later war and heroic deeds (leick 1998: 135. of the less important appellations of saturn, later was used dnin.gir2.su (g316) ningirsu elord of gir

KETAB E SIYAH

boats made as swans plied the waters 5 of rivers filled with fish of silver scales that darted forth and back, faster than arrows. it was my custom to hunt there, upon a stallion of marble-white, so proud that i alone could ride the intemperate steed, seeking with lance and bow, camelopards, monoceri and other wonderful beasts that as the sun, of purest white, declined and blushed in the western sky i should feast on many wonderful meats, and drink wine, as sweet as nectar, pressed from my fecund vineyards' grapes. my temple-palace was less than none but the platinum throne of god himself. three nights riding, upon the fastest steed, would barely encircle its outmost wall. its highest spire looked down upon mountains, giant and high, yet low to my towers. the masonry of my exalted dominio

encircle its outmost wall. its highest spire looked down upon mountains, giant and high, yet low to my towers. the masonry of my exalted dominion was gilded all, and studded with precious jewels, of number and radiance to outshine the celestial arch. my will and word commanded authority greater than all, than any regent amongst man or angel. my word instructed, in their course, the planets of the sky. the sun, most radiant of the treasures of the sky, all-illumining and burning with golden flame, at my bidding would hide beneath the eastern horizon or flee to the horizon to the west. to speed or halt or turn back the sun was my prerogative and pleasure. my rod commanded also the silver moon, that lights night's shadow with virginal beams. i could make her wax or wane as i willed. others to

uffer such shame as this. this is why i have gathered you to me that we might oppose this unchaste plan 9 before it bears its bastard fruit full term and gives it ruinous and pernicious birth as in the time of our kingdom's founding when magog bore gog his base issue who, like savage beasts, made war upon us, making us slaves and sport until our brother, now turned against us, cast down, from the sky, a mount that broke the earth below in dire cataclysm and thus destroyed the hateful giants. this is why you are thus gathered" lo! they acclaimed michael's false counsel for their own malice ruled their ears and governed the intent of their hearts. from the throng, crying out for vengeance for the uncommitted crime that i had done, came the voice of auriel, the fourth of the brothers for they

seething chaos from which came forth all that is, the last of that six-fold progeny that great race that inaugured time and set into order the chaos and the void that existed before there was existence or before, for those were timeless aeons, before the origin of the spheres that dance in never-ending cycles about their greater brothers that burn with untold flame in the darkness of the eternal sky. the archon-emperor sat upon his throne of platinum and heard the indictment of that sinful son against the favourite child of god. the king's beard was long and burned with light of purest and most brilliant white and he was arraigned in his kingly robes, that were dyed with a most regal purple 13 and held by a clasp of gold bestudded with many precious stones. he held a sceptre in his hand c

of god. the king's beard was long and burned with light of purest and most brilliant white and he was arraigned in his kingly robes, that were dyed with a most regal purple 13 and held by a clasp of gold bestudded with many precious stones. he held a sceptre in his hand carved of a single ruby, huge and bright, and wore upon his head a crown that shone with all the light that was ever seen in the sky, the light of a thousand stars. thus spoke gabriel to that most majestic king "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining light, king of heaven, conqueror of earth, father of the elohim, architect of creation, master of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom, judge of the world, castigator of sin, scourge of evil, most

KNOWLEDGE LECTURE ONE

sting gods. i have passed along the pathway. i know the northern and the southern pillars, the two columns at the gateway of the hall of truth "stretch unto me your hands, o ye dwellers in the centre. for i am transformed into a god in your midst. made one with osiris, i have filled the eye socket in the day of the morning when good and evil fought together "i have lifted up the cloud-veil in the sky of the storm. till i saw ra born again from out of the great waters. his strength is my strength and my strength is his strength. homage to you, lords of truth, chiefs of osiris rules. granting release from sin, followers of ma where rest is glorious. whose throne anubis built in the day when osiris said "lo! a man wins his way to amentet. i come before you, to drive away my faults. as ye did

LAITMAN M THE PATH OF KABBALAH

is destined to carry out, the higher the level of vessels one is equipped with, and the deeper and higher are one s descents and ascents. because of that, we must never judge others by their acts, because we cannot know what corrections others are currently going through. the best thing to do is have the following picture before us: the soil and the earth are the egoistic level, where we are. the sky is where the light comes from. if the light has no contact with us, we cannot detach ourselves from the ground. such are our traits. if the light does shine for us, then we seemingly detach ourselves from the ground and rise above our egoistic will to receive. the minute the light stops shining, we fall to the ground, as though we d never been off it. we have no powers of our own to rise above

e are. along with the desire will be the sensation of repulsion at such a desire appearing in us. that is why the recognition of evil exists. an ordinary person does not regard such desires as evil, but rationalizes, well, i m no different than anybody else. it is written that god said to abraham, look now towards heaven and promised him that his seed and his people would be like the stars in the sky innumerable. stars are sparks of returning light that broke from the collective soul. one collects these sparks, corrects them, t h e pa t h o f k a b b a l a h 132 and thus ascends. for that reason, the sparks, which are souls that rise upward, are called stars. the creator promised abraham that if he followed this path, the entire heavens would be his. d e at h q: does a part of the soul pas

l egypt. only afterwards are they corrected. let us take this man, abraham. in a different degree we might have referred to him as a prophet. a prophet is a person who has attained such a degree that he is now in direct contact with the creator. there are prophets who only speak to the creator, meaning they attain the level of spiritual speech. naturally, they do not hear any horns blowing in the sky, as the torah writes, and the voice of god does not sound from mount sinai from gigantic speakers to the whole of mankind. it is the inner voice of one who obtains evident contact with the creator. there are prophets who see and hear, and there are those who only see and hear afterwards. the books of the prophets demonstrate the versatility of the connections of the prophets with the creator

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

placid nile, music triumphant or plaintive, but always thrilling- how shall i describe something so absolutely without parallel in our puny modern times? the common dress of all classes in egypt was white; but in contradistinction their religious processions were masses of splendid, glowing colour, the priests wearing vestments of crimson and a gorgeous blue supposed to represent the blue of the sky, and many other brilliant colours also. the life of ancient egypt, as indeed of modern egypt, centred round the river nile, slow-flowing and majestic, and richly decorated barges were used for all purposes of transit, and also for the celebration of religious festivals. on these the priests were arranged in certain symbolical figures, standing or sitting; and all wore the colours appropriate t

he world, should lie with his head to the south. 102. the celestial canopy 103. the ritual tells us that the covering of a, free-mason fs lodge is a celestial canopy of divers colours. this may very well symbolize the star-lit heavens which canopy the true temple of humanity, when we regard the lodge as universal; but the reference to divers colours indicates another meaning, for the vault of the sky is not of various hues, except at sunrise and sunset, but is blue. the real celestial canopy is the aura of the man whom we have thought of as lying on his back; it is the vividly tinted thought-form that is made during the working of the lodge. we see this symbolism appearing elsewhere also, in joseph fs coat of many colours in the v.s.l, in the robe of glory which the initiate puts on, accor

trance to the region where the mortal soul is blended with the immortal spirit, and thereby established for ever, as i have already explained in chapter i. it seems strange that so many authors should speak of the north and south pole stars, when the fact is that there is no star of any consequence at the south pole. the southern pole of the heavens is situated in an unusually barren tract of the sky, and the nearest star of any consequence is that at the foot of the southern cross, which is no less than twenty-seven degrees from the pole. 149. on the tops of the two columns in the very ancient symbolism there were at first four lines or cross sticks, which were symbols of heaven and earth, as in fig. 3. 150. figure 3 151. 152. how the four quarters or the square, or rather the two squares

but also typifies the blankness of the undeveloped soul, or of what in theosophy is called the causal body. in that, as some of us know, in the course of development a great quantity of glorious colour shows as new vibrations are awakened in it. some account of that will be found, illustrated with coloured plates, in man, visible and invisible. 321. bro. wilmshurst further explains that the pale sky-blue colour of the rosettes on the f.c. apron and the blue lining and edging and silver tassels of the m.m. fs apron indicate that at that stage the blue of the sky begins to break through the whiteness that innocence, however beautiful it may be, is being replaced by knowledge to some extent, and as the higher degrees are reached more of colour and beauty appears. he especially mentions that

spectrum. these are really symbolical of the seven great divisions or varieties or temperaments of life. in american masonry, according to mackey fs encyclopaedia(*art. apron) the apron is the same in all the three degrees of blue masonry, being made of white lambskin with a narrow edging of blue ribbon. co-masonry follows the usage prevail-ing in the grand lodge of england, save that instead of sky-blue for the edging and rosettes, an edging of deeper blue with a narrow border of crimson is prescribed, and the rosettes are made of similar material. the tassels are gilded instead of silvered, and their seven lines symbolize the seven rays of life and the seven grades of matter. our illustrations give an idea of the m.m. aprons as worn in egypt and at the present day (fig. 12) 322. the cer

LESSER ABSORBING RITUAL OF THE PENTAGRAM OF SET

to your psychic eye. fell it ooze into you, saturating your vessel with chaotic ebon. say "i am thee" 3) bring the blade down to your pelvis. men- point the blade outward and up like an erect penis. women- press the handle to your pelvis bone, with the blade resting against you. say "i live" 4) extend your right arm out to your side. holding the blade in your fist. the edge should point up at the sky. say "as above" 5) extend your left arm out to the side with the edge pointing down. say "so below" 6) cross both arms across your chest with the blade in the left hand, in an "x" with closed fists. say" xeper and remanifest. so it is done" formulation of the inverted pentagram (xxxiv aes) 1) begin in the south. carve an inverted pentagram into the air ahead of you. imagine it flaming red. beg

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

ngels: an endangered species. new york: simon and schuster, 1990. ronner, john. know your angels. murfreesboro, tn: mamre, 1993. apsaras apsaras, a word derived from the sanskrit ap, which means water, refers to a form of spiritual being found in hinduism and buddhism. as the nymphs of south asia, they are best known for their inordinate interest in sex. they are said to reside alternately in the sky or in trees. the mistresses of the gandharvas, they are shapeshifters who are fond of bathing. the apsaras are also singers and dancing girls. alternately, in the vedas, the most ancient religious texts of hinduism, the apsaras performed the role of valkyries, escorting the valiant warriors slain in battle to heaven. unlike the valkyries, however, the apsaras would true to their nature seduce

ieved to drive away evil spirits. such belief is evident in the common habit of wearing small bells on hats or clothing, in putting them around the necks of domestic animals, and at the entrance of shops. during the middle ages, church bells were rung especially to frighten witches and evil spirits. the sound of church bells could make witches fall to the ground when they were flying in the night sky. also, the sound of bells of any kind could keep villages safe from storms and other natural calamities. bells are also sometimes used by religious satanists. thus in the satanic bible, for instance, anton lavey lists bells among the devices used in a satanic ritual. this ritual bell, which signals the beginning and end of ceremonies, should be loud and penetrating, rather than soft and tinkli

of four innocent teenagers on the banks of lake cozad in nebraska in 1969. dugan claimed to have witnessed the murders personally. the occultists had tranquilized the victims and plied them with massive doses of the veterinary anesthetic phencyclidine or pcp, also known as angel dust, in the course of the ritual exactly the same thing they did with their bovine victims. after swooping out of the sky in helicopters, its members delighted in not leaving footprints at mutilation sites; they walked on cardboard pads to cover their tracks. the absence of traces encouraged belief in ufo involvement, according to dugan. flickinger s inquiries took him to several states, where he enlisted the assistance of federal, state, and local authorities in running down bankston and dugan s extraordinary cl

the notion of the collective unconscious was used to explain this phenomenon. jung s unique contribution to modern psychology begins with the observation that the basic structure of many symbols and myths are nearly universal, even between cultures that had no historical influence on one another. most traditional societies, for example, tell hero myths, utilize circles to represent wholeness, the sky to symbolize transcendence, etc. jung theorized that this universality resulted from unconscious patterns (genetic or quasi-genetic predispositions to utilize certain symbolic and mythic structures) that we inherited from our distant ancestors. the reservoir of these patterns constitutes a collective unconscious, distinct from the individual, personal unconscious that is the focus of freudian

ear. the theology was that he entered the divine realm, that is, the circuit of the sun god, by right. they did not have to answer to anyone and did not have to visit osiris in the underworld. even so, the pharaohs sometimes gave evidence of anxiety about the journey. in general, the newly dead, in the form of their ba and ka, traveled in the boat of re, the sun god, as he made his way across the sky. in the west, as re reached the underworld with his load of new arrivals, the deceased disembarked and proceeded through seven gates, each with a gatekeeper, watcher, and herald. at each gate, and at several other instances, one would have to consult the book of the dead in order to recite the names and formulas that would allow further progress. in the tomb of a powerful official from the old

LIBER HAD

urple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arose the coiled splendour within you: come unto me. sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to me! to me "this is the second practice of meditation("ccxx. i" 13, 61, 63, 64, 65. 3. let the aspirant apply himself to comprehend hadit as an unextended point clothed with light ineffable. and let him beware lest he be dazzled by that light "this is the first practice of intelligence("ccxx. ii" 2. 4. let the aspirant apply himself to comprehend hadit as the ubiquitous centre of every sphe

LIBER 777

brown grey flecked pink 4 blue deep purple deep azure flecked yellow 5 scarlet red bright scarlet red flecked black 6 yellow (gold) rich salmon gold amber 7 emerald bright yellow green olive flecked gold 8 orange red-russet yellow-brown flecked white 9 violet very dark purple citrine flecked azure 1010 citrine, olive, russet, and black* as queen scale, but flecked with gold black rayed yellow 11 sky blue blue emerald green emerald flecked gold 12 purple grey indigo rayed violet 13 silver cold pale blue silver rayed sky-blue 14 sky blue early spring green bright rose of cerise rayed pale yellow 15 red brilliant flame glowing red 16 deep indigo deep warm olive rich brown 17 pale mauve new yellow leather reddish grey inclined to mauve 18 maroon rich bright russet dark greenish brown 19 deep

purple grey reddish amber 20 slate grey green grey plum colour 21 blue rich purple bright blue rayed yellow 22 blue deep blue-green pale green 23 sea-green deep olive-green white flecked purple 24 dull brown very dark brown livid indigo brown (like a black beetle) 25 yellow green dark vivid blue 26 black blue black cold dark grey near black 27 red venetian red bright red rayed azure or orange 28 sky blue blueish mauve white tinged purple 29 buff, flecked silver-white light translucent pinksh brown stone colour 30 gold yellow rich amber amber rayed red 31 vermillion scarlet, flecked gold vermillion flecked crimson& emerald 32 black blue black black rayed blue 32 bis amber dark brown black and yellow 31 bis deep purple (near black) the 7 prismatic colours, the violet being outside white, re

of avith 7 twmyruc shaarimoth gates of death yadmca hqrcm hlmnc samlah of masrekah 8 twmla tzelmoth shadow of death adramelek laylb tybhr lwac saul of reheboth 9 tylyl nh lub baal-hannan 1010 \nhyg gehinnom hell hmun wup rdh hadar of pau cix (continued* the dukes of edom. cx. elements and quarters (sepher yetzirah. cxi. sephirothic colours (dr. jellinek. 0. 1 \yyj \yhla hwr concealed light 2. air sky blue 3. water and earth yellow 4 hmbylha aholibamah fire white 5 hla elah height red 6 kyp pinon depth white-red 7 znq kenaz east whitish-red 8 myt teman west reddish-white 9 laydgm and rxbm mibzar and magdiel south white-red-whitsh-red-reddish-white 1010 \ryu eram north the light reflecting all colours cxii. alchemical tree of life (i. cxiii. alchemical metals (ii. cxiv. passwords of the grad

ith 3 bodies 1 black, 1 red, 1 white a man leading cows, and before him an ape and bear 26 a man holding in his right hand a javelin and in his left a lapwing. a man with an ape running before him 28 a man with bowed head and a bag in his hand. a man arrayed like a king, looking with pride and conceit on all around him. 29 a man with two bodies, but joining their hand. a grave man pointing to the sky. cli. magical images of the decans (cadent. clii. perfumes (ascendant. cliii. perfumes (succedent. cliv. perfumes (cadent. 15 a restless man in scarlet robes, with golden bracelets on his hands and arms myrtle stammonia black pepper 16 a swarthy man with white lashes, his body elephantine with long legs; with him, a horse, a stag, and a calf costum codamorns cassia 17 a man in mail, armoured w

t to the hebrew x (described helpfully as spiritus asperrimus 2 under dental consonants. while this may be a little awkward and confusing, i would submit it is to be preferred to a transliteration scheme which manages to give the same transliteration for two different chinese characters (vide the wilhelm-baynes i ching, s.v. hexagram 63. the main traditional glosses to the trigrams are: 7 heaven, sky 6 water (marsh or lake) 5 fire, sun, lightning 4 thunder 3 wind and wood 2 water (rain, clouds, springs, moon 1 hill or mountain 0 earth additional traditional correspondences can be found in the eighth wing (appendix v. in the legge edition, shuo kwa/ discussion of the trigrams in part ii of the wilhelm-baynes edition* celepha s press ulthar inquanok sarkomand--lestliber a vel armorvm svb fig

LIBER AASH

press/ niwg. this e-text last revised 29.06.20teliber a fash vel capricorni pnevmatici svb figvra ccclxx v a a publication in class a 1 0. gnarled oak of god! in thy branches is the lightning nested! above thee hangs the eyeless hawk. 1. thou art blasted and black! supremely solitary in that heath of scrub. 2. up! the ruddy clouds hang over thee! it is the storm. 3. there is a flaming gash in the sky. 4. up. 5. thou art tossed about in the grip of the storm for an aon and an aon and an aon. but thou givest not thy sap; thou fallest not. 6. only in the end shalt thou give up thy sap when the great god f.i.a.t. is enthroned on the day of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed from t

LIBER CCCXXXV ADONIS

in thy blood the spark divine of olympus? psyche. even in mine! hermes. hark, then! at the hour of fears when the lordly lion rears in mid-heaven his bulk of bane violently vivid, shakes his mane majestical, and snake and bull lamp the horizon, and the full fire of the moon tops heaven, and spurs the stars, while mars ruddily burns, liber cccxxxv 26 and venus glows, and jupiter ramps through the sky astride of her, then, unattended, let the king press on the little secret spring that guards the garden, and entering lay once his hand upon him, even while in the white arms of his heaven he swoons to sleep. that dreadful summons from the wild witchery his woman.s, that shaft of shattering truth shall splinter the pine of his soul.s winter. then do thou following cry once his name; as from ec

LIBER CCXLII AHA

ices to destroy the stress of the one thought. but then, what odds .man.s vision goes, dissolves in god.s. or .by god fs grace the light is given to the elected heir of heaven. these are but idle theses, dry dugs of the cow theology. business is business. the one fact that we know is: the gods exact a stainless mirror. cleanse thy soul! perfect the will fs austere control! for the rest, wait! the sky once clear, dawn needs no prompting to appear! olympas. enough! it shall be done. marsyas. beware! easily trips the big word .dare. liber ccxlii 16 each man fs an .dipus, that thinks he hath the four powers of the sphinx, will, courage, knowledge, silence. son, even the adepts scarce win to one! thy thoughts.they fall like rotten fruits. but to destroy the power that makes these thoughts.thy s

fice it that i passed beyond. i found the secret of the bond of thought to thought through countless years through many lives, in many spheres, brought to a point the dark design of this existence that is mine. i knew my secret. all i was i brought into the burning-glass, and all its focussed light and heat charred all i am. the rune fs complete when all i shall be flashes by like a shadow on the sky. then i dropped my reasoning. vacant and accursed thing! by my will i swept away the web of metaphysic, smiled at the blind labyrinth, where the grey old snake of madness wove his wild curse! as i trod the trackless way aha! 21 through sunless gorges of cathay, i became a little child. by nameless rivers, swirling through chasms, a fantastic blue, month by month, on barren hills, in burning he

the illusion gone, behold the one that is! olympas. royally rolled, i hear strange music in the air! marsyas. it is the angelic choir, aware of the great ordeal dared and done by one more brother of the sun! olympas. master, the shriek of a great bird blends with the torrent of the thunder. marsyas. it is the echo of the word that tore the universe asunder. olympas. master, thy stature spans the sky. marsyas. verily; but it is not i. the adept dissolves.pale phantom form blown from the black mouth of the storm. it is another that arises! olympas. yet in thee, through thee! marsyas. i am not. olympas. for me thou art. marsyas. so that suffices to seal thy will? to cast thy lot into the lap of god? then, well! olympas. ay, there is no more potent spell. through life, through death, by land

tarry sapphire seats! see, where through the quickening skies the oriflamme of beauty beats heralding loyal legionaries, whose flame of golden javelins fences those peerless paladins. there are the burning lamps of them, splendid star-clusters to begem the trailing torrents of those blue bright wings that bear mine angel through! o thou art like an hawk of gold, miraculously manifold, for all the sky fs aflame to be a mirror magical of thee! the stars seem comets, rushing down to gem thy robes, bedew thy crown. like the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams liber ccxlii 30 about thine ardour. all the domes of all the heavens close above thee as thou art k

le, veiled, voluptuous, swan silver-sailed, i love thee. i am drunkness of the inmost sense; my soul.s caress is toward thee! let my priestess stand bare and rejoicing, softly fanned by smooth-lipped acolytes, upon mine iridescent altar-stone, and in her love-chaunt swooningly say evermore: to me! to me! i am the azure-lidded daughter of sunset; the all-girdling water; the naked brilliance of the sky in the voluptuous night am i! with song, with jewel, with perfume, wake all my rose fs blush and bloom! drink to me! love me! i love thee, my love, my lord.to me! to me! olympas. there is no harshness in the breath liber ccxlii 32 of this.is life surpassed, and death? marsyas. there is the snake that gives delight and knowledge, stirs the heart aright with drunkenness. strange drugs are thine

LIBER CLXV A MASTER OF THE TEMPLE

s rather good. o.m] july 7. note. this afternoon, while reclining in an easy chair, nearly fell asleep; instead, however, i concentrated for some while. on being asked by r. to go and do some little thing for her, i put hands over eyes before rising, and saw a light so peculiar that it is worth mentioning. it had the appearance of being three distinct things at once. dead black, a beautiful night-sky-blue, but at the same time the very essence of it was brilliant light. quite indescribable in words [seems very good. o.m [it may be remarked that fra. v.i.o. had occupied himself with the contemplation of the st l of revealing, completed therefrom a pantacle of nuit, and had obtained a sigil for same, during this day. this peculiar light is stigmatically characteristic of the st l. o.m] june

LIBER CORDIS CINCTI SERPENTE

the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? 52. there was also an humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraus serpent, answered him and said: 53. i sailed over the sky of nu in the car called millions-of- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father fs father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy chil

LIBER CXCVII STORY OF SIR PALAMEDES

ruel calvary tree, look on my soul fs poor fort assailed by all the hosts of devilry! is there no medicine but death that shall avail me in my place, that i may know the beauteous breath and taste the goodly gift of grace? keep thou yet firm this trembling leaf my soul, dear god who died for men; yea! for that sinner-soul the chief, sir palamede the saracen. 69 xxx starred is the blackness of the sky; wide is the sweep of the cold plain where good sir palamede doth lie, keen on the beast-slot once again. all day he rode; all night he lay with eyes wide open to the stars, seeking in many a secret way the key to unlock his prison bars. beneath him, hark! the marvel sounds! the beast that questeth horribly. as if a thirty couple hounds are in his belly questeth he. beneath him? heareth he ari

e stayed with him awhile, lest by disdain his mention torsion slip back, or miss the serene smile should crown his quest; for (as onesaith) the unknown may lurk within the vile. so he who sought the beauteous breath, desired the goodly gift of grace, went equal into life and death. but oh! the foulness of his face! not here was anything of worth; he turned his back upon the place, sought the blue sky and the green earth, ay! and the lustral sea to cleanse that filth that stank about his girth, the sores and scabs, the warts and wens, the nameless vermin he had gathered in those insufferable dens, the foul diseases he had fathered. so now the quest slips from his brain .first (christ) let me be clean again. 74 xxxii .ha. cries the knight .may patient toil of brain dissolve this cruel coil!

ound and terrible; the life that flowed is out at ebb. the lights are gone; the night is come; the lads and lasses sink, awaiting some climax.oh, how tense and dumb the expectant hush intoxicating! hush! the heart fs beat! across the moor some dreadful god rides fast, be sure! the listening palamede bites through his thin white lips.what hoofs are those? are they the quest? how still and blue the sky is! hush.god knows.god knows! then on a sudden in the midst of them is a swart god, from hoof to girdle a goat, upon his brow the twelve-star diadem and the king fs collar fastened on this throat. thrill upon thrill courseth through palamede. life, live, pure life is bubbling in his blood. all youth comes back, all strength, all you indeed flaming within that throbbing spirit-flood! yet was hi

LIBER CXX

back at the waving of the spear (in the north, among the gnomes "i have imprisoned the inhabitants of earth. let them keep silence before me (returns to center "i am armed! i am strong! let them bow, before the splendor of ra-hoor-khuit (next he performeth the 4 adorations as taught unto the outer world "i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still

, with his image. the officer says "the paths which are above are laid unto rest. hail thou great god who art in thy boat, bring thou me into thy boat (the officer puts the candidate into the boat "i have entered the boat and i sail by the command of ra (place canopy of heaven over the boat "get thee back o serpent dwellers in fire, that maketh to cease the motion of my boat. get thee back to the sky, for that which is in my hand is ready. i stand up in the place of restraint; the boat advanceth taking heed to thy way; thy head is covered up while i sail on over the heaven. i am he who lifteth up strength; i am come; i am become master of the serpents of ra when he setteth in my sight, at eventide i go round about heaven; but thou art fettered with the fetters that ra hath ordained. i, eve

LIBER DCCCLX JOHN ST

but the adaptation for self-initiation that he prepared during this magical retirement. one revision of the earlier form, a scripted initiation ritual with two officers and a candidate, adapted from the neophyte ceremony of the hermetic order of the golden dawn, survives in typescript as .liber dclxxi vel aort. but is unpublished. t.s] john st. john 31 oh, how soft is the air, and how serene the sky, to one who has passed through the black rule of apophis! how infinitely musical are the voices of nature, those that are heard and those that are not heard! what understanding of the universe, what love is the prize of him that hath performed all things and endured all things! the first operation of ritual 671 is the preparation of the place. there are two forces; that of death and that of na

or ambition but this of accomplishing the great work. barren is this soul of mine, in these 3. years of drought (the 3. coils of the kundalin. are implied by this) and this ek.grata is the little cloud like a hand (yod, the lingam of great .iva. and, though i catch up my robe and run john st. john 77 before the chariot of the king into jezreel, it may be that before i reach those gates the whole sky may be one black flame of thundercloud, and the violet swords of the lightning may split asunder its heavy womb, and the rain, laughing like a young child, may dance upon the desert! 12.58. the light beginneth to dawn upon the path, so that i see a little better where i stand. this whole journey seems under some other formula than iao.perhaps a pentagram formula with which i am not clearly acq

LIBER DCLXXI VEL PYRAMIDOS

clutches at my throat (etc, to .balance, assain, assoil) in north. see horus. soul mastering terror is thy name! lord of the gods! dread lord of hell! i am come. i fear thee not. thy flame is mine to weave my maiden spell! i know thee, and i pass thee by. for more than thou am i! bar in southeast asar (rubric as before) in south. see isis. sorrow that eateth up the soul! dam of the gods! the blue sky.s queen. this is thy name. i come, control, and pass! i know thee, lady of teen i know thee, and i pass thee by. for more than thou am i! bar in northeast asar (rubric as before) in east. see thoth. silence. vel pyramidos 9 bar in southwest. asar (rubric as before) in west. see nature (c. contemplates self, in silence) i will not look uon thee more, for fatal is thy name. begone! false phantom

LIBER GRADUUM MONTIS ABIEGNI

rn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? there was also an humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraus serpent, answered him and said: i sailed over the sky of nu in the car called millions-of- years, and i saw not any creature upon seb that was equal to me. the venom of my fang is the inheritance of my father, and of my father fs father; and how shall i give it unto thee? live thou and thy children as i and my fathers have lived, even unto an hundred millions of generations, and it may be that the mercy of the mighty ones may bestow upon thy chil

LIBER HAD

urple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me. sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i am the bluelidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to me! to me! this continues the first practice of meditation1 (ccxx. i. 13, 61, 63, 64, 65. 1 [in equinox printing .the second practice of meditation. but section 10 was also said to be the second practice, 12 the third practice, 16 the fourth practice and 25 the fifth practice. combining 1 and 2 into the .first practice. matches the numbering in section 28. t.s] liber h a d 2 3. let the asp

LIBER ISRAFEL

forth from the veil. 5. o thou! majesty of godhead! wisdom-crowned tahuti! lord of the gates of the universe! thee, thee, i invoke! o thou of the ibis head! thee, thee i invoke. thou who wieldest the wand of double power! thee, thee i invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee i invoke. thou, whose head is as an emerald, and thy nemmes as the night-sky blue! thee, thee i invoke. thou, whose skin is of flaming orange as though it burned in a furnace! thee, thee i invoke. 6. behold! i am yesterday, to-day, and the brother of to- morrow! i am born again and again. mine is the unseen force, whereof the gods are sprung! which is as life unto the dwellers in the watch-towers of the universe. 1 [more usually known as gjudgement h or gthe last judge

LIBER LIBERI VEL LAPIDIS LAZULI

ed. 15. i was pernicious drunk, o my god! yet pertinax brought me to the bridal. 16. i have a crown of thorns for all my dower. 17. thou art like a goat fs horn from astor, o thou god of mine, gnarl fd and crook fd and devilish strong. 18. colder than all the ice of all the glaciers of the naked mountain was the wine it poured for me. 19. a wild country and a waning moon. clouds scudding over the sky. a circuit of pines, and of tall yews beyond. thou in the midst! 20. o all ye toads and cats rejoice! ye slimy things, come hither! 21. dance, dance to the lord our god! 22. he is he! he is he! he is he! 23. why should i go on? 24. why? why? comes the sudden cackle of a million imps of hell. 25. and the laughter runs. 26. but sickens not the universe; but shakes not the stars. 27. god! how i l

22 liber liberi vel lapidis lazuli 45. there is one that shall avail to open it. 46. nor by memory, nor by imagination, nor by prayer, nor by fasting, nor by scourging, nor by drugs, nor by ritual, nor by meditation; only by passive love shall he avail. 47. he shall await the sword of the beloved and bare his throat for the first stroke. 48. then shall his blood leap out and write me runes in the sky; yea, write me runes in the sky. 23 vi 1. thou wast a priestess, o my god, among the druids; and we knew the powers of the oak. 2. we made us a temple of stones in the shape of the universe, even as thou didst wear openly and i concealed. 3. there we performed many wonderful things by midnight. 4. by the waning moon did we work. 5. over the plain came the atrocious cry of wolves. 6. we answere

LIBER LXVII THE SWORD OF SONG

a little funny in mr. crowley.s passionate devotion to deities who bear such names as mout and nuit, and ra and shu, and hormakhou. they do no seem to the english mind to lend themselves to pious exhilara-tion. mr crowley says in the same poem: the burden is too hard to bear, i took too adamant a cross; this sackcloth rends my soul to wear, my self-denial is as dross. o, shu, that holdest up the sky, holy up thy servant, lest he die! we have all possible respect for mr. crowley.s religious symbols, and we do not object to his calling upon shu at any hour of the night. only it would be unreasonable of him to complain if his religious exercises were generally mistaken for an effort to drive away cats. moreover, the poets of mr. crowley.s school have, among all their merits, some genuine int

LIBER MMCMXI NOTE ON GENESIS

at gleaming glory which partaketh of the redness, and which cometh from the bornless age, which is beyond kether. as it is written in ancient hindu scripture .in the beginning desire, t.nh, arose in it: which was the primal germ of mind. now in the aryan mythology t.nh, desire, was the god of love, k.m; whereof the symbolic tint was pink: as it were the first pink blush of dawn in the macrocosmic sky: herald of the rising sun of the worlds, when the great night of brahma was over and done. liber mmcmxi 16 the next word in the great name of god the vast one \yhla. let us meditate upon its mystery! herein behold five letters: in its centre is the great letter h, mother supernal. five once more; and its first and last letters are once again \a, 41, the mother, and 5, the maternal essence. and

LIBER MMM

e, when selecting topics for concentration, choose subjects of no spiritual, egotistical, intellectual, emotional, or useful significance- meaningless things. object concentration the legend of the evil-eye derives from the ability of wizards and sorcerers to give a fixed dead stare. this ability can be practiced against any object- a mark on a wall, something in the distance, a star in the night sky- anything. to hold an object with an absolutely fixed, unwavering gaze for more than a few moments proves extraordinarily difficult, yet it must be persisted in for hours at a time. every attempt by the eye to distort the object, every attempt by the mind to find something else to think of, must be resisted. eventually it is possible to extract occult secrets from things by this technique, but

LIBER O

urred: yea, a record of all that hath occurred. explicit* this in case of failure. the results of success are so many and wonderful that no effort is here made to describe them. they are classified, tentatively, in .the herb dangerous. part ii, equinox vol. i, no 2, pp. 31-89. liber o vel manvs et sagitta 16 the signs of the grades 1. earth: the god set fighting 2. air: the god shu supporting the sky. 3. water: the goddess auramoth 4. fire: the goddess thoum-aesh- neith 5, 6. spirit: the rending and closing of the veil 7-10. the l.v.x. signs. 7+ osiris slain.the cross. 8. l isis mourning.the svastika. 9. v typhon.the trident. 10. x osiris risen.the pentagram. svb figvra vi. 17 transcriber.s notes. this is based mostly on the edition of .liber o. published in equinox i (2. references to oth

LIBER SAMEKH

ty, and that not in a single ego, but in every unconscious element that shares in that manifold uprush. this rapture is accompanied by a tempest of brilliant light, almost always; and also in many cases by an outburst of sound, stupendous and sublime in all cases, though its character may vary within wide limits* the spate of stars shoots from the head of the willsymbol, and is scattered over the sky in glittering galaxies. this dispersion destroys the concentration of the adept, whose mind cannot master such multiplicity of majesty: as a rule, he simply sinks stunned into normality, to recall nothing of his experience but a vague though vivid impression of complete release and ineffable rapture. repetition fortifies him to realize the nature of his attainment: and his angel, the link once

, that show no mortal sign of truth, but desecrate the light divine, seducing from the sacred mysteries. but, after all these folk of fear are driven before the avenging levin that rives the opening skies, behold that formless and that holy flame that hath no name; the fire that darts and flashes, writhes and creeps snake-wise in royal robe, wound round that vanished glory of the globe, unto that sky beyond the starry deeps, beyond the toils of time.then formulate in thine own mind, luminous, concentrate, the lion of the light, a child that stands on the vast shoulders of the steed of god: or winged, or shooting flying shafts, or shod with the flame-sandals. then, lift up thine hands! centre thee in thine heart one scarlet thought limpid with brilliance of the light above! draw into nought

LIBER TRIGRAMMATON

openly. but the enemy confused them. they pretended to conceal that light, that they might betray it, and profane it. svb figvra xxvii 3 yet certain holy nuns concealed the secret in songs upon the lyre. now did the horror of time pervert all things, hiding the purity with a loathsome thing, a thing unnameable. yea, and there arose sensualists upon the firmament, as a foul stain of storm upon the sky. and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. then only was heaven established to bear sway; for only in the lowest corruption is form manifest. also did heaven manifest in violent light. and in soft light. then were the waters gathered together from

LIBER XCV THE WAKE WORLD

y a nuisance. i shall tell you what happened one day when i said the poem to the ring. i wasn.t really quite awake when i began, but as i said it, it got brighter and brighter, and when i came to .ring of amethyst. the fifth time (there are five verses, because my lover.s name has five v.s in it, he galloped across the beautiful green sunset, spurring the winged horse, till the blood made all the sky turn rosy red. so he caught me and set me on his horse, and i clung to his neck as we galloped into the night. then he told me he would take me to his palace and show me everything, and one day when we were married i should be mistress of it all. then i wanted to be married to him at once, and then i saw it couldn.t be, because i was so sleepy and had bad dreams, and one can.t be a good wife i

could look through into the deep, and there was the ocean raging beneath one.s feet, and strong dolphins riding on it and crying aloud .holy! holy! holy. in such an ecstasy you couldn.t think, and rolling and playing for sheer joy. it was all lighted by a tiny, weeny, shy little planet, sparkling and silvery, and now and then a wave of fiery chariots filled with eager spearmen blazed through the sky, and my fairy prince said .isn.t it all fine. but i knew he didn.t really mean it, so i said .kiss me. and he kissed me, and we went on. he said .good little girl of mine, there.s many a one stays there all his life. i forgot to say that the whole place was just one mass of books, and people reading them till they were so silly, they didn.t know what they were doing. and there were cheats, and

offin out of the little room with seven sides. and the coffin was quite, quite empty. then they began to tell us all about it, and i heard my fairy prince within pastos pratris nostri c.r.c. baculum i. adepti crux ansata. pedum et flagellum osiridis. cur inter mortuos vivum petes? non est hic ille; resurrexit. liber xcv 12 the little room saying holy exalted things, such as the stars trace in the sky as they travel in the car called .millions of years. then they took me into the little room, and there was my fairy prince standing in the middle. so i knelt down as we all kissed his beautiful feet, and the myriads of eyes like diamonds that were hidden in his feet laughed joy at us. one couldn.t lift one.s head, for he was too glorious to behold; but he spoke wonderful words like dying night

ta tarot v. agyptiorum i.n.r.i= y.n.r.y= f. h= i.a.o= l.v.x. y n d a= 65 l.v.x= lxv the wake world 17 part iv. now i shall tell you about the chariot race in the first passage. the chariot is all carved out of pure, clear amber, so that electric sparks fly about as the furs rub it. the whole cushions and rugs are all beautiful soft ermine fur. there is a canopy of bright blue with stars (like the sky in the dream world, and the chariot is drawn by two sphinxes, one black and one white. the charioteer is a most curious person; he is a great big crab in the most lovely glittering armour, and he can just drive! his name in the mysterious name i told you about with eleven letters in it, but be call him jehu for short, because he.s only nineteen years old. it.s important to know though because

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

hat and thought it likely that the whetstone would be removed, then he wanted to repay groa for her cure and make her happy. he told her that he had been wading from the north across the elivagar and had carried aurvandil on his back in a basket out of jotunheimar, and a sign of it was that one of aurvandil fs toes had stuck out of the basket and frozen, and thor broke it off and cast it into the sky and made of it that star which is called aurvandil fs toe. thor said that it would not be long before aurvandil would come home, and groa became so happy that she forgot the charms and the whetstone grew no looser. although the etymology of the name is unknown, it is cognate with old english earendel, gdawn, ray of light, h so there may be a germanic myth here, despite the absence of aurvandil

ther gsuddenly illuminated [by lightning] h or geverlasting. h see also thrudvangar blain in voluspa, stanza 9, apparently an alternate name for ymir: then all the powers went to their judgment seats the very holy gods, and discussed, who should form the lord of dwarfs, out of the blood of brimir and the limbs of blain. containing as it does the adjective gblue, h the name might refer to the blue sky. it is, however, also found in the thulur as a dwarf name. see also brimir bolthor(n) father or grandfather of bestla, odin fs giant mother. the form gbolthor h is found in havamal, stanza 140, where he is referred to as the father of bestla and of a famous but unnamed son, from whom odin got or learned nine magic songs. the form gbolthorn h is found in snorri, who says that odin married that

not just of the father. as in the genealogy of the asir as a whole, so it is with the heavenly bodies. dag and odin each has a giant mother (nott, bestla) and ultimately a giant progenitor on the mother fs side (ymir, norfi, but each is regarded exclusively as a member of the asir. snorri goes on in gylfaginning to say that alfodr gave dag and nott each a horse and carriage and put them up in the sky, where they go around the earth once a day. gthe horse that dag has is called skinfaxi, and all the sky and earth glow from its mane. h see also delling; nott; nari and/or narfi dain (dead) according to grimnismal, stanza 33 (and therefore snorri in gylfaginning, one of the four harts that gnaws on yggdrasil; elsewhere an appropriate and much-used dwarf name, except in havamal, stanza 143, whe

ry of elves and dwarfs was somewhat blurred. snorri tells us in gylfaginning that the dwarfs originated as maggots in the flesh of the proto-giant ymir, whose body the gods used to fashion the cosmos. snorri also gives dwarfs a cosmological function and equates them with the cardinal directions when he writes that the dwarfs nordri (north, sudri (south, austri (east, and vestri (west) hold up the sky. in later medieval icelandic literature dwarfs appear as stereotypical figures similar to those in medieval literature elsewhere in europe. see also alvissmal; voluspa references and further reading: on the names of the dwarfs and their implications, see chester n. gould, gdwarf-names in old icelandic, h publications of the modern language association 44 (1929: 949.967, and lotte motz, gnew th

the moon, and it is apparent that he regards neither of these as identical to fenrir, for only after describing the swallowing of the sun and moon and a devastating earthquake does he report that fenrir has gotten loose. but fenrir fs subsequent action echoes the swallowing of the heavenly bodies, for he ggoes about with a gaping mouth, and the lower jaw is on the earth and the upper against the sky.he would gape wider if there were room.fires burn from his eyes and nostrils. h in the series of duels that make up the gods f last stand against the forces of chaos, odin fights with and is killed by fenrir. voluspa, stanza 53, reads: then the second sorrow of hlin [frigg] occurs, when odin goes to fight with the wolf. voluspa gives no details on odin fs death, only on the subsequent vengeanc

LUCIFERIAN SORCERY

des the vehicle of material and spiritual union, the announcement of the path to nature itself should be observed. the initiate should go forth into the woods in the dawn, remove all clothes the cover his or herself in the mud and green of the earth and meditate. the green man and goddess themselves shall make their awakening to the witch, with whom has communed with nature. by being robed in the sky of the goddess, nuit, shall great beauty be revealed. it is by this simple yet important act which will lead one to the initiation of belial, or mastery of the earth. belial is itself, the fallen angel who masters the beasts of the world, the mountains and the forests along with azazel. it is though this exercise of invoking the green man or green woman, that one may proceed later to darker ar

who is able to ultimately balance the concepts of holy and infernal. one would use the rituals of daemonic evocation or summons of shadow forms or qlippothic beings for such operations, not the great work or holy magick. let the sorcerer not be bound by the instruments of magickal art, for these are outer projections and extensions of the will. the sorcerer may be clothed and draped in the night sky, covered in the grave soil and green of the earth and through the perception of the awakened eye (lucifer) and black flame (seth) shall he or she work magick. free yourself of instruments only to command their use according to your desire. the four triangles which symbolize earth air fire water as developed from hamara t: the earth triad is the triad of light and the water triad is also that o

LUCIFERIAN SORCERY AND SET TYPHON

l nature was that he existed both in the tuat or underworld in the seeming form of apep (once he mastered this chaotic aspect) and man-god on earth. at kom ombo as well as other places set was called nubti and sutekh, although later identified with the god baal, whom the hyskos held as their highest god. set is called a mighty warrior who had his kingdom in the north, specifically in the northern sky where he dwelled in a star of the constellation of khepesh or the thigh. as typhon has long been associated with set the common traits of his nature are clear. consider the nature of typho as the greeks called him, his nature was of the beast and he corrupted the natural order, the course of nature. set was of this nature as well, an anti-nature in that his spirit was against the natural laws

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

fish, plants, and beasts were given by god to humans for food. beyond accounting for the origin of the world and life, myths can also provide explanations of why life is as it is or how many things came to be as they are. for example, the nuer people of east africa provide a mythological account of why some people have white skin and others have black skin. here, a high god, kwoth (spirit of the sky, gave europeans white skin as punishment for an act of mother-son incest committed by a pair of their ancestors. in nuer mythology, we also have an explanation for death. at one time there was no death. earth was connected to heaven by a rope; when people became old, they climbed up the rope to reach kwoth in heaven, 18 evolution and religious creation myths where they were rejuvenated and the

MAGIC AND SPELLS

mponents: v, s casting time: 1 action range: touch target: creature touched duration: 1 minute/level saving throw: will negates (harmless) spell resistance: yes (harmless) cloak of dark power creates a dusky haze around the subject. the haze does not interfere with vision, but the subject and anything she wears or carries is protected from the effects o full sunlight, even under the open, daytime sky of the surface world a drow subject suffers no blindness or bright light combat penalties while under the effects of a cloak of dark power. the subject also gains a +4 resistance bonus on saves against light or darkness spells or effects. create magic tattoo conjuration (creation) level: sor/wiz 2 components: v, s, m, f casting time: 10 minutes range: touch target or area: creature touched dur

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

or preparation. the ovates dressed in green, the druidic color of learning, and were expected to know something about medicine, astronomy, poetry if possible, and sometimes music. an ovate was an individual admitted to the druidic order because of his general excellence and superior knowledge concerning the problems of life. the second division was that of bard (beirdd. its members were robed in sky-blue, to represent harmony and truth, and to them was assigned the labor of memorizing, at least in part, the twenty thousand verses of druidic sacred poetry. they were often pictured with the primitive british or irish harp--an instrument strung with human hair, and having as many strings as there were ribs on one side of the human body. these bards were often chosen as teachers of candidates

ge of its part in the drama of world progress? atlantean sun worship has been perpetuated in the ritualism and ceremonialism of both christianity and pagandom. both the cross and the serpent were atlantean emblems of divine wisdom. the divine (atlantean) progenitors of the mayas and quich s of central america coexisted within the green and azure radiance of gucumatz, the "plumed" serpent. the six sky-born sages came into manifestation as centers of light bound together or synthesized by the seventh--and chief--of their order, the "feathered" snake (see the popol vuh) the title of "winged" or "plumed" snake was applied to quetzalcoatl, or kukulcan, the central american initiate. the center of the atlantean wisdom-religion was presumably a great pyramidal temple standing on the brow of a pla

nd desolate place, gave himself over to meditation and prayer. following the secret instructions of the temple, he gradually freed his higher consciousness from the bondage of his bodily senses; and, thus released, his divine nature revealed to him the mysteries of the transcendental spheres. he beheld a figure, terrible and awe-inspiring. it was the great dragon, with wings stretching across the sky and light streaming in all directions from its body (the mysteries taught that the universal life was personified as a dragon) the great dragon called hermes by name, and asked him why he thus meditated upon the world mystery. terrified by the spectacle, hermes prostrated himself before the dragon, beseeching it to reveal its identity. the great creature answered that it was poimandres, the mi

aters, which shadow and likeness were a reflection of himself. the man fell in love with his own shadow and desired to descend into it. coincident with the desire, the intelligent thing united itself with the unreasoning image or shape "nature, beholding the descent, wrapped herself about the man whom she loved, and the two were mingled. for this reason, earthy man is composite. within him is the sky man, immortal and beautiful; without is nature, mortal and destructible. thus, suffering is the result of the immortal man's falling in love with his shadow and giving up reality to dwell in the darkness of illusion; for, being immortal, man has the power of the seven governors--also the life, the light, and the word-but being mortal, he is controlled by the rings of the governors--fate or des

d the word-but being mortal, he is controlled by the rings of the governors--fate or destiny "of the immortal man it should be said that he is hermaphrodite, or male and female, and eternally watchful. he neither slumbers nor sleeps, and is governed by a father also both male and female, and ever watchful. such is the mystery kept hidden to this day, for nature, being mingled in marriage with the sky man, brought forth a wonder most wonderful--seven men, all bisexual, male and female, and upright of stature, each one exemplifying the natures of the seven governors. these o hermes, are the seven races, species, and wheels "after this manner were the seven men generated. earth was the female element and water the male element, and from the fire and the ther they received their spirits, and n

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

and augury (divination) before dying and ascending to the heavens. tarchon went on to found the city and royal line of tarquinia (and therefore of rome too, and the college of augurs who thereafter carried the crooked staff (lituus) of a swineherd as a symbol of office. the lituus also mimics the shape of a swans head and neck (this is not coincidental. the staff was used to mark out the area of sky used in the process of augury and to mark out the templum on the ground where the augur carried out his rites. the lituus was later adopted by christian bishops. it is therefore most appropriate that the votive of laran was unearthed in a ploughed field. when it came into my hands it was still covered in brown clay. as noted earlier mars as god of the countryside is represented as the green wo

MASTERING WITCHCRAFT

n rather than informing directly. for instance, italian witch lore presents us with the following creation story: in the beginning the great darkness, diana, divided herself into two equal and opposite forces, night and day. the night was ruled over by diana herself as the moon, the day by her alter ego and brother, lucifer, the sun. diana, inasmuch as the moon is ever pursuing the sun across the sky, became enamoured of her brother the sun and seduced him in the shape of his pet cat. the offspring from this union was a daughter, aradia or herodias, the archetypal "avatar" or patroness of all witches. in this legend of diana with its gnostic overtones, there are reflections of the cabalistic tradition of naamah, the seductress of the fallen angel azael. naamah, is synonymous with babylonia

spells of a constructive nature should be performed when the moon is bright, that is, waxing to full. these would include love magic of any sort, sorcery designed to bring luck or success, fertility charms, protection, countermagic, and of course divination. an old witch verse goes thus: pray to the moon when she is round luck with you shall then abound what you seek for shall be found in sea or sky or solid ground. as soon as the full moon is passed, we embark upon the dark of the moon, as the light wanes and nights get blacker. during this period you will perform all operations of a destructive or "black" nature, such as spells of attack and vengeance, binding operations (ligature) to prevent people from doing certain things, agricultural magic designed to eliminate pests or weeds, char

equired. we must know what we are at hence divination. now in magic and witchcraft, the operations of divination have always been conducted by means of contact with a power which is symbolized by the astrological symbol of mercury. the greeks called this power hermes, the egyptians thoth, the scandinavians odin, the early anglo-saxons woden. this power has generally been connected with the starry sky, the air, storm winds, and also the crossroads. indeed in the voodoo pantheon the power of mercury is often known at maitre carrefour or master of the gross-roads. he is the great mediator between the worlds and is also known as psychopompos or guide of souls. the saxons knew him by the name "earendel, the morning star" the witch knows him by the name "herne" before beginning any divination, i

y by poetically inclined witch novices. in my opinion it is somewhat verbose, as most cabalistic workings tend to be, but here it is. you will need a clean sheet of talisman paper, your pen and ink of art, one of your lamps of art, your cup of water, salt and rosemary, and your thurible containing a suitable amatory incense. select a clear night when the moon is waxing and shining brightly in the sky. having made sure you are alone or that your only other companions are witches like yourself, place the paper in your altar triangle, and draw the following diagram on the paper with your pen and ink of art. pass it through water and fire, naming it with the name of the person you wish to influence. on the reverse side of the talisman, write "melchidael baresches" now if you have a garden or v

of art. pass it through water and fire, naming it with the name of the person you wish to influence. on the reverse side of the talisman, write "melchidael baresches" now if you have a garden or very secluded backyard, you can perform the whole ceremony out of doors. if not, perform the ritual up to the point indicated above indoors, and complete the following outside. search out the moon in the sky, and then observe which is the brightest star close to it. having done this, place your parchment on the ground, bare earth or grass as opposed to concrete or asphalt, if possible. then cover the parchment with your right foot and bend your left knee to the earth. then take your workbook containing the spell in your left hand (it's better to learn it by heart if you can, your lighted lamp of a

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

one, the disciples must clothe themselves, putting upon their flesh, like their master, raiment of white linen clean and unsoiled; and the three last days the master and his disciples should fast, observing the solemnities and prayers marked in book ii, chapter 2. note that the three last days should be calm weather, without wind. and without clouds rushing hither and thither over the face of the sky. on the last day let the master go with his disciples unto a secret fountain of running water, or unto a flowing stream, and there let each of them taking off his clothes, wash himself with due solemnity, as is rehearsed in book ii. and when they are clean and pure, let each put upon him garments of white linen, pure, and clean, using the prayers and ceremonies described in book ii. after whic

rter (unless directed to the contrary, or unless he should be wishing to call spirits which belong to another quarter of the universe, and pronounce with a loud voice the conjuration contained in this chapter. and if the spirits be disobedient and do not then make their appearance, he must arise and take the exorcised knife of art wherewith he hath constructed the circle, and raise it towards the sky as if he wished to beat or strike the air, and conjure the spirits. let him then lay his right hand and the knife upon the pentacles or medals, constructed of, and described upon virgin paper, which are fastened to or sewn upon his breast, and let him repeat the following conjuration upon his knees: conjuration. o lord, hear my prayer, and let my cry come unto thee. o lord god almighty, who ha

ts. but if they be hindered, detained, or occupied in some way, and so that they cannot come, or if they are unwilling to come, then, the suffumigations and censings being performed anew, and (the disciples) having anew, by especial order, touched their swords, and the master having encouraged his disciples, he shall reform the circle with the knife of art, and, raising the said knife towards the sky, he shall as it were strike the air therewith. after this he shall lay his hand upon the pentacles, and having bent his knees before the most high, he shall repeat with humility the following confession; the which his disciples shall also do, and they shall recite it in a low and humble voice, so that they can scarcely be heard. the key of solomon page 22 chapter iv the confession to be made b

s of mercury, when the moon is in an a rial or terrestrial sign; she should also be in her increase, and in equal number of days with the sun. it is necessary to have a chamber or cabinet specially set apart and newly cleaned, wherein thou canst remain without interruption, the which having entered with thy companions, thou shalt incense and perfume it with the odours and perfumes of the art. the sky should be clear and serene. it is necessary that thou shouldest have one or more pieces of virgin paper prepared and arranged ready, as we shall tell you more fully later on, in its place. thou shalt commence the writing or construction of the pentacles in the hour aforesaid. among other things, thou shalt chiefly use these colours: gold, cinnabar or vermilion red, and celestial or brilliant a

MEANING OF MASONRY

at marks its own progress or regress. 4. the unadorned white apron of the first degree indicates the purity of soul contemplated as being attained in that degree. 5. the pale blue rosettes added to the apron in the second degree indicate that progress is being made in the science of regeneration and that the candidate's spirituality is beginning to develop and bud through. blue, the colour of the sky, is traditionally associated with devotion to spiritual concerns. 6. in the third degree still further progress is emblematized by the increased blue adornments of the apron, as also by its silver tassels and the silver serpent used to fasten the apron-strings. in the first and second degrees no metal has appeared upon the apron. the candidate has been theoretically divesting himself of all ba

transcendental space and numeration (seeing that, as in the words of our own scriptures, god has" made everything by measure, number and weight, the comprehension of which provides the key, not only to the problems of one's being, but to those physical ones which are found so baffling by the inductive methods of to-day. astronomy for them required no telescopes; it dealt not with the stars of the sky, but was the science of metaphysics and the understanding of the distribution of the forces latent in, and determining the destiny of, individuals, nations and the race. finally music (or harmony) was for them not of the vocal or instrumental kind; it meant the l iving practice of philosophy, the adjustment of human life into harmony with god, until the personal soul became unified with him an

MICHAEL FORD BOOK OF CAIN

rth, the darkest areas where no being of light dwelled. those who descended with azazel, whom is called lucifer by later ones only had glimpsed at the fire which azazel had shown unto them. the passed into the nightmare lands, where they felt lost as their fire was nearly extinguished. azazel woke still illuminated brightly, a dark star which beheld the fire of heaven. when the fire fell from the sky to the earth, did my father them perceive this world of flesh, that both spirit and the material plane were brought together in union. understanding that this fire was illuminated within, azazel felt a moment of triumph, that by perceiving the self and willing the being into stronger forms he was uniquely separate, isolate and beautiful. he stood up, weakened yet still defiant and pleased at t

MICHAEL FORD WITCHMOON

ren alike. the alp is considered often to be that of a recently deceased person, or often a demon of the tomb- that which is bred from the darkest aspects of magick and the astral plane. the alp can take the form of a cat, pig, dog and other creatures such as a werewolf and demonic beasts which resemble rabid, black dogs. this spirit is also known to wear a hat and use its powers to fly the night sky. its methods of feeding include entering the mouth of the victim through a long serpent like tongue and changing to smoke, wherein it absorbs the life force of the individual. the alp is also said to drain blood from the breast of women, and of men and children through their nipples. this incubus proves difficult to get rid of as it exists almost exclusively on the astral plane. very rarely wa

achttoter and the coven maleficia derived inspiration, dracul, strigoi and moroii. varcolaci is a romanian vampire spirit. this particular vampire spirit is generally a living individual, going forth in a presumably normal life. in the night however this vampire would physically enter sleep and its spirit would rise as what was called varcolaci. the undead spirit is able to rise towards the night sky, in the form of a small dragon or wolf with many heads, to drink blood from the moon. the varcolaci are also able to haunt villages and drain astral life force and blood from the sleeping. the varcolaci vampire is quite powerful on the astral plane, being able to haunt the night in many forms, depending on the primal urge and desire. further explanations and developments of this form are discu

stic resurgence is at hand. 20 20 the vampiric path is not necessarily a life long dedicated focus, it is night side. in other words any other personal path of magickal power and study such as thelema (2, chaos (3, voudon (4, etc. can be a primary focus of the individual. the developed path of vampiric sorcery is of the night and shadows, when the sorcerer may shed his flesh and take to the night sky. it is when the sorceress can assume the form of the cat, raven or wolf and hunt for astral congress. all predatory instincts may be exercised and sharpened. there is no need for the vampiric sorcerer to stay away from the sun or sleep in a coffin, they do not have to wear black or paint their own face white. it is based on the individual's will and desire not on show and gimmicks. all of the

s which are extensive and elongated are held by nothing but air. they do not move, save for the spectral wind, which whistles through the skeletal branches. in the distance you hear moaning cries, or chants which seem to be projected by a haunting collection of voices, each seeming so far away yet growing near you. there is no light, save from a crescent moon which is below you and not above. the sky is reversed and the moon is blood red. above you see nothing but sheer impenetrable darkness, nothingness. fear is twisting it's gray hand across your throat and you seek to control yourself. will must preserve you. in the air you notice several spirals of what appears to be white and gray funnel clouds, like a small tornado. this funnel cloud seems to project a kind of screeching sound, which

, having three heads (two being animal) and three torches. the vehicle wherein she traveled was a chariot guided by several dragons. a key significance of the dragon is that such beings are connected to solar and lunar eclipses. by an eclipse the water in the lunar sign of cancer is altered in force and substance. dragons (which is a form the varcolaci spirits often take) can transverse the night sky, gathering the blood of the moon. the other aspect of 63 63 hecate, diana, is based on the more balanced side of the lunar goddess. she was the watcher of mountains, forests, childbirth and women. in her dark aspect she was known as the huntress or destroyer. the magick light of hecate is the backwards or 'black' wisdom of lucifer, the morning star. hecate is the lunar mother, to which dream a

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

n luna (not connected tothe name later given to the moon. it was believed to have existed between mars andjupiter and was referred to as the second sun and may have been mistaken as such,because its atmosphere was resplendent with reflections of the actual sun. this is notas improbable as it sounds since v enus, the morning star, the second planet from thesun and the third brightest object in the sky, is so bright that it casts a distinct shadowon a moonless night.around the time of this event, the solar system, and later the earth, was colonized byextra-terrestrial beings who were either attracted to this solar system by that conflagra-tion or upon coming here caused the calamity themselves. whether the disaster wasnatural or not, the result was that mankind on earth experienced total and

ith themthen the menand animals began to come up from their caves and their coming up required several days.the earth was at this time very small and the light as scanty as it had been down below, forthere was as yet no heaven, nor sun, nor moon, nor stars. from teutonic legends:earth sinks in the sea, the sun turns black, cast down from heaven are the hot stars,fumes reek, into flames burst, the sky itself is scorched with fireearths first deluge8atlantis, alien visitation, and genetic manipulation from maverick catastrophist and researcher comyns beaumont, we read: the flood, to the world generally a vague and nebulous tradition, really conceals the mostappalling visitation and its ravages in the british isles and scandinavian lands may beretraced to more considerable extent by the effec

s and the faces ofdemons and it moved with noise resembling the sonorous clouds. so ravana and maricha boarded the aerial vehicle resembling a palace (vimana) from thathermitage. then the demoness brought the puspaka aerial vehicle and placed sita on it by bringing herfrom the ashoka forest and she was made to see the battle field with trijata. this aerial vehicle marked with swan soared into the sky with loud noise. an aerial chariot, the pushpaka, conveys many people to the capital of ayodhya. the sky isfull of stupendous flying-machines, dark as night, but picked out by lights with a yellowishglare (mahavira of bhavabhuti, an 8th century jain text, speaking of earlier records)now v ata s chariot s greatness! breaking goes it, and thunderous is its noise, to heaven ittouches, makes light

h a yellowishglare (mahavira of bhavabhuti, an 8th century jain text, speaking of earlier records)now v ata s chariot s greatness! breaking goes it, and thunderous is its noise, to heaven ittouches, makes light lurid [a red fiery glare, and whirls dust upon the earth. the airplane occupied by salva was very mysterious. it was so extraordinary that sometimesmany airplanes would appear to be in the sky, and sometimes there were apparently none.sometimes the plane was visible and sometimes not visible, and the warriors of the yadudynasty were puzzled about the whereabouts of the peculiar airplane. sometimes they wouldsee the airplane on the ground, sometimes flying in the sky, sometimes resting on the peak ofa hill and sometimes floating on the water. the wonderful airplane flew in the sky li

led sidhes (pronounced she. this word connotes femalebreast and the burial chambers actually look like such from outside. the implication isthat the dead are placed again inside the womb, the breast, the symbols of renewedlife. the egyptians used to place their dead within sarcophagi that were symbols of thefemale body. in fact, the interior of the lid of the sarcophagus had the image of thenight sky as the over-arching body of the mother goddess nuith.clearly, the monarchies of any age have been responsible for atrocious crimes. and yet, themonarchs themselves claim rulership by divine right. james vi of scotland becamejames i of england and was the main proponent of this. the origins of the sanctity of kingsgoes back to pre-diluvian times, however.the state of monarchy is the most suprem

MICHAEL WYNN THE SOUL TRAVELERS

naturally, muslims are prohibited from making a wish upon sighting a shooting star, and are further prohibited from employing the aid or services of demons. muslims believe that jinn mostly prefer to live in places far from the habitation of humans, but the human-looking demons may choose to live among mankind. jinn are believed to live in places such as the oceans, caves, underground, and in the sky, and may be inclined to occupy dirty places such as landfills and bathrooms. some jinn (if not all) are capable of reproduction. followers of islam are discouraged from keeping dirty and unsanitary living quarters as it is claimed that these habits attract jinn into the household. holy water, which is simply water that has had certain prayers uttered over it, is also used to cleanse a room of

in chapter 1, the pyramid is also a symbol of humanity s ascension into godhood. the powers of the vampire involve the conscious manipulation and liberty of the astral body. the astral bodies of humans is usually tightly bound to the material body, only in the deepest of dreams, in astral travel, and in death itself will the human experience liberation of the 2 bodies. vampires can fly the night sky while their material bodies remain lying in the bed. vampires may also reach out with their senses and steal lifeforce and even whisper into the minds of others. in popular culture the vampire is often seen drinking blood, becoming extremely excited and perhaps animalistic during the act, killing their victim, and gaining strength from the victim s blood; one of these popular conceptions is fa

se 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 congregation with each other. i m sure vampire nation doesn t like me calling them out like this. and i have received many veiled death threats in the past, so if something happens to me, you know why. too many secrets. i can t believe it s not fiction: the "others" amon

in his novels, and echoed by a few in the occult, is that the ancient ones are chained in darkness, and that there is a certain celestial radiation arriving from space that is utterly toxic to these titans. there is a day coming, however, when the rays of the stars will no longer be toxic to the old ones, and this day will be marked by some kind of rare astronomical event. after this event in the sky, the wicked god azag-thoth, also called hades and pluto, will free and lead the titans out of their prison. the black magicians also have a long list of titles for lilith, and have much reverence for her because she is among those who give them the dark gift of transformation. among these titles are: queen of the qliphoth, queen of the underworld, queen of the dead, queen of the vampires, quee

MICHAEL W FORD NOX UMBRA

he noon tide sun, we can appreciate it more. we explore the dreaming sabbat as wolf and blackened shadow, as ahriman the lord of darkness- as demon and dragon, yet in the dawn light we arise and face the beauty of nature. by the antinomian path of self-deification (separation of the natural order) we are able to observe and enjoy the breathtaking world around us- the forests, the water, the night sky- all of this pleasures many take for granted. we are awake and nothing can stand in the way of that. we begin to understand who and what we are, the possibilities and the process of changing the natural order in accordance to our will. this is the lucifcrian and sethian flame of being- the black flame itself! there are specifically two methods of practice in vampyrisrn as within an initiatory

MOODY RAYMOND A LIFE AFTER LIFE

ual body in temporal terms (since human language is temporal, time was not really an element of their experience as it is in physical life. here are passages from five interviews in which some of these fantastic aspects of existence in the spiritual body are reported first-hand (1) i lost control of my car on a curve, and the car left the road and went into the air, and i remember seeing the blue sky and saw that the car was going down into a ditch. at the time the car left the road, i said to myself "i'm in an accident" at that point, i kind of lost my sense of time, and i lost my physical reality as far as my body is concerned-i lost touch with my body. my being or my self or my spirit, or whatever you would like to label it-i could sort of feel it rise out of me, out through my head. an

MORALS AND DOGMA

himself is in equilibrium with his wisdom. hence the only results are harmony. it is because force is ill regulated, that revolutions prove failures. therefore it is that so often insurrections, coming from those high mountains that domineer over the moral horizon, justice, wisdom, reason, right, built of the purest snow of the ideal after a long fall from rock to rock, after having reflected the sky in their transparency, and been swollen by a hundred affluents, in the majestic path of triumph, suddenly lose themselves in quagmires, like a california river in the sands. the onward march of the human race requires that the heights around it should blaze with noble and enduring lessons of courage. deeds of daring dazzle history, and form one class of the guiding lights of man. they are the

crates and plato, of agassiz and cousin. real knowledge never permitted either turbulence or unbelief; but its progress is the forerunner of liberality and enlightened toleration. whoso dreads these may well tremble; for he may be well assured that their day is at length come, and must put to speedy flight the evil spirits of tyranny and persecution, which haunted the long night now gone down the sky. and it is to be hoped that the time will soon arrive, when, as men will no longer suffer themselves to be led blindfolded in ignorance, so will they no more yield to the vile principle of judging and treating their fellow-creatures, not according to the intrinsic merit of their _actions, but according to the accidental and involuntary coincidence of their _opinions. whenever we come to treat

es and the countenance is suffused with gladness, there is a religion between their hearts; and each loves and worships the true and good that is in the other. it is not policy, or self-interest, or selfishness that spreads such a charm around that meeting, but the halo of bright and beautiful affection. the same splendor of kindly liking, and affectionate regard, shines like the soft overarching sky, over all the world; over all places where men meet, and walk or toil together; not over lovers' bowers and marriage-altars alone, not over the homes of purity and tenderness alone; but over all tilled fields, and busy workshops, and dusty highways, and paved streets. there is not a worn stone upon the sidewalks, but has been the altar of such offerings of mutual kindness; nor a wooden pillar

y are especially consecrated in that mysterious book, the apocalypse of saint john. all temples were surrounded by pillars, recording the number of the constellations, the signs of the zodiac, or the cycles of the planets; and each one was a microcosm or symbol of the universe, having for roof or ceiling the starred vault of heaven. all temples were originally open at the top, having for roof the sky. twelve pillars described the belt of the zodiac. whatever the number of the pillars, they were mystical everywhere. at abury, the druidic temple reproduced all the cycles by its columns. around the temples of chilminar in persia, of baalbec, and of tukhti schlomoh in tartary, on the frontier of china, stood _forty_ pillars. on each side of the temple at p stum were fourteen, recording the egy

on; and to sit with them in the same lodge as brethren. you have already learned that these ceremonies have one general significance, to every one, of every faith, who believes in god, and the soul's immortality. the primitive men met in no temples made with human hands "god" said stephen, the first martyr "dwelleth not in temples made with hands" in the open air, under the overarching mysterious sky, in the great world-temple, they uttered their vows and thanksgivings, and adored the god of light; of that light that was to them the type of good, as darkness was the type of evil. all antiquity solved the enigma of the existence of evil, by supposing the existence of a principle of evil, of demons, fallen angels, an ahriman, a typhon, a siva, a lok, or a satan, that, first falling themselve

MOTTA MARCELO THE COMMENTARIES OF AL

rner, this would be cause for scandal. nor should you think that crowley is necessarily advising you to copulate at midnight in the middle of main street. if you do, in most communities you are likely to interrupt or disturb traffic, thereby interfering with the will of others. certain operations are possible, at least at present, only 'under laboratory conditions. but to make love under a starry sky on a grassy lawn in a public park is not only possible but, at least in this writer's experience, delicious. to watch others 'doing it of course, is not as much fun, but it can be enormously instructive if the others have better technique than you do. if you can swallow your pride and fear and watch attentively, you may become a finer man or woman-by it. there is, of course, a technical sense

o praise him? shall not his theologians, divining his nature, declare him? shall not even those who but sweep the courts of his temple, partake thereby of his person? and shall not our science lay hands on him, measure him, discover the depths, calculate the heights, and decipher the laws of his nature? also: to us of thelema, thus having trained our hearts and minds to be expert engineers of the sky-cleaver love, the ship to soar to the sun, to us the act of love is the consecration of the body to love. we burn the body on the altar of love, that even the brute may serve the will of the soul. we must then study the art of bodily love. we must not balk or bungle. we must be cool and competent as surgeons; brain, eye and hand the perfectly trained instruments of will. we must study the subj

had as its purpose to refute certain critics who pointed out that nuit gave or promised "indecent" rewards to her worshippers. those who follow the method of "isa the sufferer" cannot understand joy as a religious feeling. however, there is not one young person, or one healthy person, who will not experience a feeling of wonder and worship on contemplating the liquid beauty of a cloudless starry sky. also, it is not necessary to be a magister templi, or even an adept, to experience her rewards. it is enough to love her as much as she loves you (this, fastidious thinkers will remark, is a gross anthropomorphization. you are quite right. and to hell with you) see liber nv. 59. my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. it

get rid of his surplus energy in enjoyment, he finds life easy, and submits. deprive him of pleasure, of ecstasy, and his mind begins to worry about the way in which he is exploited and oppressed. very soon he begins furtively to throw bombs; and, gathering strength, to send his tyrants to the gallows. 64. i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. 65. to me! to me! 66. the manifestation of nuit is at an end. the second chapter 1. nu! the hiding of hadit. we see again set forth the complementary character of nuit and hadit. nu conceals had because he is everywhere in the infinite, and she manifests him for the same reason (see verse 3) every individual manifests the whole; and the whole conceals every individual. the soul interprets the

gue, to criticise; these things lead to division of will and to stagnation. they are shackles of our going. they hamstring our pegasus. we are to rise up to go to love we are to be awake, alert "joyous and eager, our tresses adorning, 0 let us beleaguer the city of morning" the secret of magick is to 'enflame oneself in praying' this is the ready test of a star, that it whirls flaming through the sky. you cannot mistake it for an old maid objecting to everything. this universe is a wild revel of atoms, men, and stars, each one a soul of light and mirth, horsed on eternity. observe that we must 'rise up' before we 'awake. aspiration to the higher is a dream a wish-fulfilment which remains a phantasm to wheedle us away from seeking reality unless we follow it up by action. only then do we be

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

accompanied by black clouds and torrents of rain, they believed that the great god of heaven was angry, and they trembled at his wrath. if the calm and tranquil sea became suddenly agitated, and the crested billows rose mountains high, dashing furiously against the rocks, and threatening destruction to all within their reach, the sea-god was supposed to be in a furious rage. when they beheld the sky glowing with the hues of coming day they thought that the goddess of the dawn, with rosy fingers, was drawing aside the dark veil of night, to allow her brother, the sun-god, to enter upon his brilliant career. thus personifying all the powers of nature, this very imaginative and highly poetical nation beheld a divinity in every tree that grew, in every stream that flowed, in the bright beams

heories with regard to the origin of the world, but the generally accepted notion was that before this world came into existence, there was in its place a confused mass of shapeless elements called chaos. these elements becoming at length consolidated (by what means does not appear, resolved themselves into two widely different substances, the lighter portion of which, soaring on high, formed the sky or page 10 firmament, and constituted itself into a vast, overarching vault, which protected the firm and solid mass beneath. thus came into being the two first great primeval deities of the greeks, uranus and ge or gaa. uranus, the more refined deity, represented the light and air of heaven, possessing the distinguishing qualities of light, heat, purity, and omnipresence, whilst gaa, the firm

e reminded of the various superstitions with regard to spectres, witchcraft &c, which have, even down to our own times, exerted so powerful an influence over the minds of the ignorant, and which would appear to owe their origin to a remote pagan source. selene (luna. just as helios personified the sun, so his sister selene represented the moon, and was supposed to drive her [87]chariot across the sky whilst her brother was reposing after the toils of the day. when the shades of evening began to enfold the earth, the two milk-white steeds of selene rose out of the mysterious depths of oceanus. seated in a silvery chariot, and accompanied by her daughter herse, the goddess of the dew, appeared the mild and gentle queen of the night, with a crescent on her fair brow, a gauzy veil flowing behi

h the point of one of his golden arrows. he gently reproached her with this second proof of her curiosity and folly, and then, having persuaded aphrodite to be reconciled to his beloved, he induced zeus to admit her among the immortal gods. their reunion was celebrated amidst the rejoicings of all the olympian deities. the graces shed perfume on [154]their path, the hours sprinkled roses over the sky, apollo added the music of his lyre, and the muses united their voices in a glad chorus of delight. this myth would appear to be an allegory, which signifies that the soul, before it can be reunited to its original divine essence, must be purified by the chastening sorrows and sufferings of its earthly career.[51] page 173 eros is represented as a lovely boy, with rounded limbs, and a merry, r

ple of the manner in which the gods punished presumption and vanity is seen in the story of the daughters of king pierus. proud of the perfection to which they had brought their skill in music, they presumed to challenge the muses themselves in the art over which they specially presided. the contest took place on mount helicon, and it is said that when the mortal maidens commenced their song, the sky became dark and misty, whereas when the muses raised their heavenly voices, all page 178 nature seemed to rejoice, and mount helicon itself moved with exultation. the pierides were signally defeated, and were transformed by the muses into singing birds, as a punishment for having dared to challenge comparison with the immortals. undeterred by the above example, the sirens also entered into a s

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

f communication your psychic legacy from the past the ritual of yog-sothoth how to use your dice to foretell the future the magic of goetia the spirits of goetia wins $1000 with the magic of goetia the ritual of goetia using the magic of goetia to draw money to you thank you letter #9 occult power points< chapter 1 the witching circle the first full moon after midsummer s night hangs in the night sky above a wooded hollow. a naked young girl lays outstretched on an altar, her loose blond hair rippling over her shoulders and across the cold altar stones. her pale flesh bathed in the glow of the full moon above. her breasts rise and fall to the fear inside her, as hooded figures draw close to the altar and a low-pitched chant begins to fill the night air. standing before her, the coven maste

o summon satan, or start toward a sabot. another powerful love spell still secretly practiced today, required the warlock to watch for a crescent or waning moon between 11pm and midnight. before casting the spell he would write, on parchment, the name of the young girl he desired to attract, and draw a circle around it. as soon as he saw the moon, he would seek out the brightest star in the night sky and recite a solemn conjuration so powerful it was believed capable of drawing any young girl the warlock desired to him. the conjuration was repeated three times and the parchment burned. the ashes were placed in the warlock s left shoe and were left there until the young girl either came to the warlock or faded away. the black pullet the warlock of medieval times did not confine his witchery

ONYX TABLET OF SET

illing to cop to your own ten cents worth and let the other person worry about theirs. 6. i will make direct amends to such people wherever possible, exceptwhen to do so would injure them or others. this can be accomplished in a face to face manner, as in the fourth step,via telephone or by writing an e-mail or letter to the person (i have even made amends by speaking aloud to a star-filled night sky to a person whom i could never hope to speak to again in this lifetime. it works. the main thing to consider with step six is whether or not contacting a person from your past will cause further harm to them due to possibly strong feelings that they may still harbor towards you (you should very much consider your own feelings here, as well. only you can truly judge what will be the best approa

he statement "arise in your glory, behold the genius of your creation, and be prideful of being for i am the same- i who am the highest of life. for those who perceive set as an external influence, the source of set has been discovered within and inspired by the ou rather than the su. the book of coming forth by night lends itself to this approach with the statement "speak to me at night, for the sky then becomes an entrance and not a barrier" one could assume from this statement that set resides somewhere among the stars, or is simply to be looked for outside of oneself. if we believe that set has awakened the black flame within mankind, then it is the "gift of set" that has allowed our fellow initiates to achieve conscious recognition of the self "i am within and beyond you" bridges the

ight be going insane. i had accepted that possibility when i began my journey down the lhp. had i made some horrible mistake? i did not want to fool myself, but how could i ignore something so directly related to my desire to understand *set. it was from this experience that i again approached the master i have grown to love and inspect "alone in the gathering dusk, i stood before the fire in the sky. i was overcome with purpose. emotions filled me, tears into my heart soaked my words as i flung myself over the edge. down into my fear i fell, the howling wind covering the words spoken so softly. with great reverence i admitted to myself that i was a priest of set. with this my body became ablaze as a falling star. the sepulcher cracked, and the stones shattered. the embryo burst forth from

this my body became ablaze as a falling star. the sepulcher cracked, and the stones shattered. the embryo burst forth from the womb. i was crying and laughing, wailing and screaming "i lay upon the slab, half-conscious, my body engulfed in flames. my flesh peeled and sputtered. as the ashes cooled, i saw the stars from the shattered sepulcher. but it was not destroyed. it had changed. the starry sky shown down through the walls and halfstanding pillars. what was to be found in those stars was the will of my transformation. such was the palette of the night opened to me. from beyond the northern gate i stepped forth" to help define my semi-poetic and metaphoric soliloquy, i shall provide the following commentary for clarification purposes. what is an appropriate place to begin a descriptio

PHILIP NEIL MYTHS LEGENDS EXPLAINED

l begin again. the mythology of the aztec and maya, and of native american nations such as the navajo, describes this world as being the fifth one. for the navajo, the first four worlds were beneath this one, from which humanity climbed up in the myth of the emergence. for the aztec, four suns had shone on previous creations before this, the world of the sun nahui ollin, which is blown across the sky by the breath of the god quetzalcoatl. the maya believed that this current cycle of creation began on august 13, 3114 bce. although they projected events forward until at least 4772 ce, they did not think it would continue forever. their sacred book, the chilam balam, tells us: all moons, all years, all days, all winds, reach their completion and pass away. so does all blood reach its place of

ally to live in it. in the mandan creation myth, first creator and lone man send a mudhen down to fetch sand from the bottom of the primeval flood, in order to make the land. the ainu of japan tell how the creator kamui sent a water wagtail down from heaven to accomplish the same task (see p. 120. according to the yoruba people in west africa, the world was made when obatala, the son of the great sky god olorun, threw earth from a snail shell, and got a pigeon and a hen to scatter it. the supreme gods of africa tend, like olorun, to withdraw from their creation leaving the main work to their successors. in the original myth preserved by the priests of the fon skycult, it is the androgynous deity the eternal wheel of time this aztec calendar stone, found beneath the central plaza of mexico

ain to destroy the creatures he had made. noah lived to be 950 years old. introduction 8 nana-buluku who creates the world, and then gives it into the keeping of his children mawu and lisa (see pp. 88 89; but nana- buluku is now almost forgotten, and the work of creation credited to mawu. the ashanti tell how the supreme god onyankopon (or nyame) used to live near men, but moved to the top of the sky because he was constantly annoyed by an old woman who used to knock him with her pestle as she pounded yams in her mortar. when the old woman realized what had happened, she told all her children to gather mortars and pile them on top of the other. at last they had a pile that nearly reached to onyankopon. they only needed one more mortar. so the old woman told them to take the mortar from the

had happened, she told all her children to gather mortars and pile them on top of the other. at last they had a pile that nearly reached to onyankopon. they only needed one more mortar. so the old woman told them to take the mortar from the bottom, and put it on the top. when they did so, the whole pile collapsed, killing them all. so the lesser gods, the abosom, act as intermediaries between the sky god and humanity. often, as with the yoruba god of fate, eshu (see pp. 86 87, such intermediaries may be tricksters who introduce an element of chance, play, and humor into humanity s relationship with the gods. obatala, the creator, is hymned by the yoruba as the father of laughter, who rests in the sky like a swarm of bees. the mandans believe that first creator actually turned into the tric

world, and because of his compassion for humankind, descends to earth in various avatar forms, such as prince rama, to fight evil. whenever vishnu is incarnated, so is lakshmi, to be his bride. here, garuda is taking the loving couple to their own heaven, vaikuntha. introduction 9 female. the egyptians, for example, worshiped geb as god of the earth, and his sister-bride nut as the goddess of the sky. nowhere has worship of the eternal female been so strong as in india, where various goddesses are worshiped under the enveloping spell of mahadevi, the great goddess. devi is the consort of the god shiva (see pp. 112 13, and is worshiped as benign parvati or uma or as ferocious and vengeful durga or kali. sankara wrote of her in the 9th century, your hands hold delight and pain. the shadow of

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

self-strength of spirit. within the sigil of varcolaci, the image of the vampire is presented as a mark point towards self-evolution and godhood. the trapezoid sigil of varcolaci opens the gates of the shadow side through black magic. the varcolaci sigil was designed to manifest the essence of the varcolaci vampire, the astral being that rose from the flesh of the sorcerer to ascend to the night sky. this is the evermorphing version of lucifer, to eternally seek knowledge and the faustian spark which ignites into the black flame. the inverse pentagram that the varcolaci hold is the eye of lucifer, devilcosm that would glow with the divine light of self godhood. the inverse pentagram is itself symbol of exploring and controlling the dark side powers which exist within every man and woman

PRELUDE TO THE BLACK ARTS

t the local new -age book shop? if you are going to do dark, you gotta be dark. now, you see why this control thing is so important. if you ever let go of the reins, even for an instant, there's no telling what would happen to you in the cusp of your magickal experience. i mean that people don't practice wheelin& dealin' black magic in hopes that pennies and lollipops will come raining out of the sky. magicians perform high ritual black magic for power, money, revenge or love. wars have been fought over these incentives with power at the top of the list. love or lust is transitory and comes in last. of course, i once did raise my wife from the dead, but i'll never do that again. i got her body up all right, but her essence had already fled. naturally, another loose cannon climbed in, and i

PROMETHEUS

ld age -greek lyric iii ibycus frag 342 (from aelian, on the nature of animals) that is why melanippides says that thetis was pregnant by zeus when she was given in marriage to peleus because of the remarks of prometheus or themis [that she would bear a son greater than his father. greek lyric v melanippides frag 765 (from scholiast on homer s iliad "the titanes had children. atlas (who holds the sky on his shoulders, prometheus, epimetheus, and menoitios (whom zeus struck with a thunderbolt in the titane battle and confined to tartaros, were all sons of iapetos and asia -apollodorus 1.8 -9 "when it came time for the birth, prometheus (or hephaistos, according to some) by the river tiron struck the head of zeus with and ax, and from his crown athene sprang up, clad in her armor -apollodoru

heos had a son deukalion and was married to pyrrha, the daughter of epimetheus and pandora, the first woman created by the gods. when zeus was ready to obliterate the bronze generation of men, prometheus advised deucalion to fashion an ark, which he then outfitted with provisions and launched himself with pyr rha aboard. zeus presently flooded most of hellas with a great downpour of rain from the sky, destroyed all the people except for a few who took refuge on high mountains nearby -apollodorus 1.45-46 "there they [the kentauroi] took refuge with kheiron, who, after the lapiths had driven him from mount pelion, settled on malea. herakles let loose an arrow at the kentaroi as they huddled round kheiron, which penetrated the arm of elatos and landed in kheiron s knee. in horror herakles ran

rometheus advised herakles not to go after the apples himself, but rather to relive atlas of the celestial sphere and dispatch him. so when herakles reached atlas among the hyperboreans, he remembered prometheus advise and took over the sphere -apollodorus 2.119-120 "some say that, when zeus was eager to have sex with thetis, prometheus told him that his son by her would take over dominion of the sky -apollodorus 3.169 it was that year when the winged fowl and the dweller in the sea and the four-footed creature talked even as the clay of prometheus zeus the just, dispensing injustice, he robbed four-footed things of speech. callimachus, iambi frag 1& 8 if prometheus has moulded you, and you are not made of another clay. callimachus frag 493 and him [the kaukasian eagle] who devoured the li

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

ied by the hand of g-d in the land of egypt, when we sat by the fleshpots and ate our fill of bread! but you have taken us out to this desert, to starve this entire congregation to death! h the soul complains about this more subtle punishment as well. but it undergoes it, and when it passes this stage and wants to enter paradise, g-d tells it [16:4] gi am going to rain down bread for you from the sky. h i.e, here in paradise you will eat a lot of the bread of the torah that you studied while you were in that world; this torah is the nourishment of the soul. it is the 248 limbs and 365 sinews [of the soul, which are the 613 mitzvot that form the soul fs garment. the torah itself[.as distinct from the mitzvot] is the soul fs nourishment. if someone did not occupy himself with the study of to

t be allowed to prevail over the creator fs. thus, as soon as it was created, the moon was immediately diminished.13 this gsin h of the moon and its subsequent banishment from the daytime is seen as the precursor to the sin of adam and eve with the fruit of the tree of knowledge and their subsequent banishment from the garden of eden. thus, it is written, glet there be luminaries [in the heavenly sky, h14 the word for gluminaries h being written without the expected vav fs, so that it may be read gcurse, h as in gthe curse of g-d is upon the house of the wicked. h15 and immediately after this [the luminaries] are referred to as being ggreater h and glesser. h the word for gluminaries h (me forot) is usually spelled mem-alef-vav-reish-vav-tav. here, it is spelled memalef- reish-vav. it may

his occur in eichah rabbah 1; midrash tehilim 119:32. 10 leviticus 17:13. after any animal is slaughtered in the ritual manner, its blood must be covered with dirt. the arizal on parashat shoftim 747 [o g-d, nations have come into your inheritance, they have defiled your holy temple, they have laid jerusalem in heaps. they have given the dead bodies of your servants to be food to the birds of the sky, the flesh of your pious ones to the beasts of the earth] they have shed their blood like water around jerusalem, and there was no one to bury them.11 for the blood she shed is still in her; she set it upon a bare rock; she did not pour it out on the ground to cover it with earth.12 you wrote in your torah: you shall not slaughter [any animal] and its young on the same day.13 in this case, how

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

as revealed by israel regardie the 6th edition, revised complete in one volume with new the golden dawn "howbeit we know after a time there will now be a general reformation, both of divine and human things, according to our desire and the expectation of others; for it is fitting that before the rising of the sun there should appear and break forth aurora, or some clearness or divine light in the sky. and so, in the meantime, some few, which shall give their names, may join together, thereby to increase the number and respect of our fraternity, and make a happy and wished for beginning of our philosophical canons, prescribed to us by our brother r.c, and be partakers with us of our treasures (which can never fail or be wasted) in all humility and love, to be eased of this world's labours

th the case. if you are told that the sun was in that particular sign when you were born between march 31 and april 30-this does not mean that you were born under the actual group of stars &own as aries. once upon a time d e sun was (or appeared to be) amag tgat goup at that time of vear, but he is not there now, thanks to what is known as the1 recession of the equinoies (a very slow shift in the sky as observed from theearth, that takes 25,800 years to come full circle. the signs that most modem astrologers deal with are 12 exactly equal sections of the total circle of the zodiac. each section measures 30" and it makes no difference what fixed stars are contained in it "this disconcerting fact provides ready ammunition for opponents of astrology as all students of the subject know, due to

edge lecture 57 have passed along the pathway. i know the northern and the southern pillars, the two columns at the gateway of the hall oi truth "stretch unto me your hands, 0 ye dwellers in the centre. for i am transformed to a god in your midst. made one with osiris, i have filled the eye socket in the day of the morning when good and evil fought together "i have lifted up the cloud-veil in the sky of the storm. till i saw ra born again from out the great waters. his strength is my strength, and my strength is his strength. homage to you, lords of truth, chiefs who osiris rules. granting release from sin, followers of ma where rest is glorious. whose throne anubis built in the day when osiris said "lo! a man wins his way to amentet. i come before you, to drive away my faults. as ye did t

azure flecked yellow red flecked black gold amber olive flecked gold yellow-brown flecked white cihine flecked azure black rayed yellow 3 crimson 4 deep violet black blue dark brown deep purple 5 orange 6 clear pink rose 7 amber 8 violet-purple scarlet-red yellow (gold) emerald orange bright scarlet rich salmon bright yellow green red russet 9 indigo 10 yellow violet citrine, olive, russet, black sky-blue very dark urple 4 colours bgold 11 bright-pale yellow 12 yellow 13 blue 14 emerald green blue-emerald green emerald flecked gold purple silver sky blue grey cold pale blue early spring green indigo-rayed violet silver rayed sky-blue bright rose of cerise rayed pale yellow glowing red rich brown reddish grey inclined to mauve dark greenish-brown reddish-amber 15 scarlet 16 red orange 17 or

arl livid indigo grownblack- beetle dark vivid-blue cold-dark-grey near black bright red ra ed azure or emeralck white tinged purple stone colour dull brown very dark brown 25 blue 26 indigo 27 scarlet yellow black red green blue black venetian red 28 violet 29 ultra violet crimson 30 orange 31 glowing scarlet- orange 32 indigo 31 citrine, olive, russet black 32 white, merging grey daath lavender sky blue buff flecked silver-white gold yellow verrnillion bluish mauve light translucent pinkish brown rich amber scarlet flecked gold amber rayed red vennillion flecked crimson and emerald black rayed blue black and yellow black amber blue black dark brown deep purple (nearly black) grey white 7 prismatic colours. white, red, yellow, blue violet outside black (outside) pure violet grey flecked g

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

es the anvil, or the burning wheel flashes out its subtle sparks, singly, in pairs,by scores, then by myriads hastening into space, like the flashing guns of contending infantry, or theclashing sabres of the fierce squadrons of horse; until in brief, armies of hungry demons in their wildcareer are seen it. their brilliancy, and then by an invisible agency are extinguished. behold aloft theglowing sky with myriad stars, a brilliant sea of reflecting flame. this latent heat or generic fire isfound in the coldest flinty stone, in the thinnest purest air, oxygen, azoth, ozone, in every and allthings, supernaturally magnificent, a royal element. this is natural or physical fire: all-powerful,when not under due restraint. lead on. my pass is incensus (inflamed).the conductor repairs with the the

very grace,to the brotherhood resoundhealth, and let it thrice go round.we restore the times of old.,the blooming glorious age of gold;as the new creation free,blest with gay euphrosyne;we with godlike science talk,and with fair astrea walk;innocence adorns the day,brighter than the smiles of may.pour the rosy wine again,wake a bisker, louder strain;rapid zephyrs, as ye fly,waft our voices to the sky;while we celebrate the nine,and the wonders of the trine,while the angels sing aboveas we below, of peace and love.the circuits by the cond. of novices and the practicus, preceded by the torch bearer whose torchgives the only light in the sacred hall, cease as they approach the west of the sacred chamber; theyhalt.cond. of n.:frater practicus, we are in the midst of physical darkness and menta

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

your head swims, does it not, and the earth seems to fly beneath your feet? hold tightly, and do not look right or left. the vertigo ceases: we are here. stand up and open your eyes, but take care before all things to make no christian sign and to pronounce no christian words. we are in a landscape of salvator rosa, a troubled wilderness which seems resting after a storm. there is no moon in the sky, but you can distinguish little stars gleaming in the brushwood, and may hear about you the slow flight of great birds, which seem to whisper strange oracles as they pass. let us approach silently that crossroad among the rocks. a harsh, funereal trumpet winds suddenly, and black torches flare up on every side. a tumultuous throng is surging round a vacant throne: all watch and wait. suddenly

the atmospheric impressions and diverse influences which, in the entire planetary system, are consequent at a given moment upon such or such particular aspect of the stars. nothing is indifferent in nature: a stone more or a stone less upon a road may break or modify profoundly the destinies of the greatest men or even the largest empires; still more must the position of this or that star in the sky have an influence on the child who is born, and who enters by the very fact of his birth into the universal harmony of the sidereal world. the stars are bound to one another by the attractions which hold them in equilibrium and cause them to move with uniformity through space. from all spheres unto all spheres there stretch these indestructible networks of light, and there is no point upon any

star upon men, animals and plants, is the true natural science of solomon, that science which is said to be lost, but the principles of which are preserved notwithstanding, as are all other secrets, in the symbolism of the kabalah. it will be understood readily that in order to read the stars one must know the stars themselves; now, this knowledge is obtained by the kabalistic domification of the sky and by mastering the celestial planisphere, as rediscovered and explained by gaffarel. in this planisphere the constellations form hebrew letters, and the mythological figures may be replaced by the symbols of the tarot. to this same planisphere gaffarel refers the origin of patriarchal writing, and the first lineaments of primitive characters may very well have been found in the chains of sta

thological figures may be replaced by the symbols of the tarot. to this same planisphere gaffarel refers the origin of patriarchal writing, and the first lineaments of primitive characters may very well have been found in the chains of starry attraction, in which case the celestial book would have served as the model of enoch's, and the kabalistic alphabet would have been a synopsis of the entire sky. this is not wanting in poetry, nor above all in probability, and the study of the tarot, which is evidently the primitive and hieroglyphic work of enoch, as was divined by the erudite william postel, is sufficient to convince us hereof. the signs imprinted in the astral light by the reflection and attraction of the stars are reproduced therefore, as the sages have discovered, on all bodies wh

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

the burning spears of the solar guardians, and, like a bereft spouse who seeks the husband of her dreams during widowed nights, she penetrates even unto the inmost sanctuary of the god of day; again she escapes, exhaling the fires which consume her and trailing a long conflagration behind; the stars pale at her approach; constellate flocks, pasturing on flowers of light in the vast meadows of the sky, seem to flee before her terrible breath. the grand council of spheres assembles, and there is universal consternation; at length the loveliest of the fixed stars is commissioned to speak in the name of all the firmament and offer peace to the headlong vagabond. gmy sister, h she thus commences, gwhy dost thou disturb the harmony of the spheres? what evil have we wrought thee? and why, instead

should be worn a brass tablet, with the character of the spirit of jupiter and the three words: giarar, bethor, samgabiel; the perfumes are incense, ambergris, balm, grain of paradise, macis and saffron; the ring must be enriched with an emerald or sapphire; the wreaths and crowns should be oak, poplar, g and pomegranate leaves. on friday, the day for amorous operations, the vestment should be of sky-blue, the hangings of green and rose, the ornaments of polished copper, the crowns of the septenary of talismans 45 violets, the wreaths of roses, myrtle and olive; the ring should be enriched with a turquoise; lapis-lazuli and beryl will answer for tiara and clasps; the fans must be of swan's feathers; and the operator must wear upon his breast a copper talisman with the character of anael an

produced by unity, the manifestation of the divine word, whilst the reversed daleth is the triad composed of the evil duad multiplied by itself. thus regarded, the figure of orion would be identical with that of the angel michael doing battle with the dragon, and the appearance of this sign, so understood, would be, for the kabalist, a portent of victory and happiness. a long contemplation of the sky exalts imagination, and then the stars respond to our thoughts. the lines drawn mentally from one to another by primitive observers have given man his first notions of geometry. accordingly as our soul is troubled or at rest, the stars seem burning with menace or sparkling with hope. the sky is thus the mirror of the human soul, and when we think that we are reading in the stars it is in ourse

tars seem burning with menace or sparkling with hope. the sky is thus the mirror of the human soul, and when we think that we are reading in the stars it is in ourselves we read. 100 the ritual of transcendental magic gaffarel, applying the presages of celestial writing to the destinies of empires, says that not in vain did the ancients place all signs of evil augury in the northern region of the sky; calamities have been in all ages regarded as coming from the north to spread themselves over the earth by the invasion of the south. gfor this reason, h he tells us, gthe ancients represented in the northern parts of the heaven a serpent or dragon near two bears, since these animals are the true hieroglyphs of tyranny, pillage and all oppression. as a fact, glance at history, and you will see

he goths, huns, vandals and alani. very properly therefore in the secrets of this celestial writing, do we read calamities and misfortunes on the northern side, since a septentrione pandetur omne malum. now, the word thpthch which we translate by pandetur, is also an equivalent of depingetur or scribetur, and the prophecy signifies equally: all misfortunes of the world are written in the northern sky. h we have transcribed this passage at length, because it is not without application in our own day, when the north once more seems to threaten europe; but it is also the destiny of hoar-frost to be melted by the sun, and darkness disappears of the writing of the stars 101 itself when the light manifests. such is for us the last word of prophecy and the secret of the future. gaffarel adds yet

ROBERT KIRK WALKER BETWEEN WORLDS

bject which also appears extensively in celtic tradition preserved in early literature from wales and ireland, though generally in a less formalized http//www.dreampower.com/kirk_wbw/pg_72.htm (3 of 10 [10/9/2001 12:35:48 am] robert kirk- walker between worlds(pages 72-81) presentation, due to the influence of dominant christianity. in the case of gods and goddesses they sometimes cover the whole sky and the sun and the moon, whilst the earth can no longer remain steady when they descend. when archangels appear, certain portions of the world are agitated, and their arrival is heralded by a divided light. the archangels differ in magnitude according to the size of the provinces over which they rule. angels are distinguished by smaller size, and by their being divided numerically. in the cas

sed for the middle world, that of humans. the concept is rooted in a primal magical cosmology of three worlds: over-world, middle- world and under-world. humans dwell in the middle-world, certain gods and goddesses, angels, and divine messengers or spirits in the over-world, while other deities, fairies and ancestral spirits dwell in the under-world. at its simplest level the three worlds are the sky-world, the land-world, and the under-world. the three worlds relate to the concepts of stars and planets and the four elements as shown in figure 4, and though there are several variations upon the patterns, the basic conceptual model underpins ancient magical and metaphysical thought from the simplest models to the more refined, such as those of plato or of the jewish or hermetic neoplatonic

whereof the middle one is not habitable because of the heat and the two furthest are shunned because of their cold. to the last two he gave a moderate temperature and these are inhabited by men and birds and herds of wild beasts. clouds, rain, winds http//www.dreampower.com/kirk_wbw/pg_161.htm (1 of 4 [10/9/2001 12:37:33 am] robert kirk- walker between worlds(pages 161-164) he added clouds to the sky so that they might furnish sudden showers to make the fruits of the trees and of the ground grow with their gentle sprinkling. with the help of the sun these are filled like water skins from the rivers by a hidden law, and then, rising through the upper air, they pour out the water they have taken up, driven by the force of the winds. from them come rainstorms, snow, and round hail when the co

RUBY TABLET OF SET

h as amon-thoth-ra) in order to form a god which would be powerful enough to qualify as the creator god. neters as symbols we returned to discussing the neters as ways of viewing possibility and potentiality, and ways of viewing different aspects of the universe and of the individual. for example, ra, the sun god, was a most pervasive and powerful being, since every single day, there he is in the sky. ra was consistent, reliable, and therefore powerful. similarly each force in nature was given a personality, because each force in nature has a personality (or seems to, to those who humanize such things. this is the basic principle behind most spirits of most animistic religions. these personalities are generally reliable. a rain cloud is going to rain; it isn't going to add to the day's hea

ears of the master creator god (whoever he happened to be according to the story teller. in yet others they were created by the master god's masturbation. shu and tefnut by definition are the first male and female. the master god's masturbation in these latter stories was always male masturbation, but shu is the first male. shu and tefnut begat geb and nut, but nut was the all-pervasive universal sky that preceded the first god. this confusion is the result of centuries of egyptian story telling, and while some of it appears to be contraditory, most of it is useful. we certainly must hesitate to consider this mythology as one consistent symbolism, and must be careful if we wish to communicate consistent meanings using these symbols, but we have found value in this mythology. each story is

have found value in this mythology. each story is a different way of looking at the world, a different way of looking at the first cause, and of looking at the symbols. by using these symbols, we can then indicate not only a symbol, but also which way we are looking at the world. hence, if in ritual or other communication we call upon ptah-geb-nu, we are calling upon the creator of the earth and sky, the god who created the physical universe. if instead we call upon the neter ra-ptah-ankh, we are calling upon the god who brought light and life to this planet. having discussed these differing views of the world as expressed by the many symbolic neters, we felt that this was a good point from which to launch into a discussion of one of the ways in which we look at neters. set, the prime sou

in sorrow thy father and i have been seeking thee" and he said to them "how is it that you sought me? did you not know that i must be about my father's business"(2) the messiah, god's chosen one, had been expected for years, and it was certainly a topic the young jesus would have heard of. it may be that mary (and possibly joseph) planted the seeds of thought and ambition in him with tales of the sky at the time of his birth. and even the tale of the magi come from afar might have been true [even we make mistakes at times.(3] nonetheless, by age twelve the groundwork had begun, and not until about twenty years later would jesus begin making the major errors which would lead to his death and the loss of his mastery. classification: v5- 92c.1- 1 author: james a. lewis iv date: may 30, xix ht

e of light, source of life, source of love, source of liberty, be thou ever constant and mighty within us! force of energy, fire of motion; with diligence let us ever labor with thee, that we may remain in thine abundant joy. h glet then our eyes become the eyes of set, our strength become the strength of set, our will become the will of set. as a fire in the darkness we are become; as air in the sky we are become; as earth in space we are become; as water in the desert we are become. we dwell in the fane of the flame of ba. time shall bow before our wills, for we are lords of life, death, and life in death. we go forth on our secret journeys. let us find truth and become it. h the formula of the dark graal keeper of the graal: gwhat is the secret of the graal? whom does it serve? h partic

SALMANRUSHDIE THESATANICVERSES

taka-thun! how to ever smile again, if first you won't cry? how to win the darling's love, mister, without a sigh? baba, if you want to get born again" just before dawn one winter's morning, new year's day or thereabouts, two real, full-grown, living men fell from a great height, twenty-nine thousand and two feet, towards the english channel, without benefit of parachutes or wings, out of a clear sky "i tell you, you must die, i tell you, i tell you" and thusly and so beneath a moon of alabaster until a loud cry crossed the night "to the devil with your tunes" the words hanging crystalline in the iced white night "in the movies you only mimed to playback singers, so spare me these infernal noises now" gibreel, the tuneless soloist, had been cavorting in moonlight as he sang his impromptu g

t the pair of them. notice anything unusual? just two brown men, falling hard, nothing so new about that, you may think; climbed too high, got above themselves, flew too close to the sun, is that it? that's not it. listen: mr. saladin chamcha, appalled by the noises emanating from gibreel farishta's mouth, fought back with verses of his own. what farishta heard wafting across the improbable night sky was an old song, too, lyrics by mr. james thomson, seventeenhundred to seventeen-forty-eight. at heaven's command" chamcha carolled through lips turned jingoistically redwhiteblue by the cold "arooooose from out the aaaazure main" farishta, horrified, sang louder and louder of japanese shoes, russian hats, inviolately subcontinental hearts, but could not still saladin's wild recital "and guard

es and sibilance, in which he thought he made out, but maybe not, the repeated name _al-lat. he clutched at chamcha; they burst through the bottom of the clouds. speed, the sensation of speed, returned, whistling its fearful note. the roof of cloud fled upwards, the water-floor zoomed closer, their eyes opened. a scream, that same scream that had fluttered in his guts when gibreel swam across the sky, burst from chamcha's lips; a shaft of sunlight pierced his open mouth and set it free. but they had fallen through the transformations of the clouds, chamcha and farishta, and there was a fluidity, an indistinctness, at the edges of them, and as the sunlight hit chamcha it released more than noise "fly" chamcha shrieked at gibreel "start flying, now" and added, without knowing its source, the

st vilas was not exactly a tenement in kurla, eh? married, yessir, thirteen years, with a husband big in ball-bearings. independent, her carpet and antique showrooms thriving at their prime colaba sites. she called her carpets _klims_ and _kleens_ and the ancient artefacts were _anti-queues. yes, and she was beautiful, beautiful in the hard, glossy manner of those rarefied occupants of the city's sky-homes, her bones skin posture all bearing witness to her long divorce from the impoverished, heavy, pullulating earth. everyone agreed she had a strong personality, drank _like a fish_ from lalique crystal and hung her hat _shameless_ on a chola natraj and knew what she wanted and how to get it, fast. the husband was a mouse with money and a good squash wrist. rekha merchant read gibreel faris

avily underscored- three harsh lines, one of them ripping the page in fury. so naturally the bitch-journals went to town and it was all lovely"s lovelorn leap, and broken-hearted beauty takes last dive. but: perhaps she, too, had the rebirth bug, and gibreel, not understanding the terrible power of metaphor, had recommended flight _to be born again,first you have to_ and she was a creature of the sky, she drank lalique champagne, she lived on everest, and one of her fellow-olympians had flown; and if he could, then she, too, could be winged, and rooted in dreams. she didn't make it. the lala who was employed as gatekeeper of the everest vilas compound offered the world his blunt testimony "i was walking, here here, in the compound only, when there came a thud _tharaap. i turned. it was the

SATANGEL

rium verum. a subordinate spirit of satanachia. teaches magickal art. he gives good familiars and furnishes mandragores. sut one of the sons of iblis, a demon of the order of flies. tehom hebrew form of the babylonian tiamat, queen of the waters of the deep. the abyss itself (gen 1:2. tiamat (babylon. primordial mother dragon of chaos, defeated by marduk and torn apart to become the earth and the sky. equated with typhon and leviathan. trimasel (grimorium verum. a subordinate spirit of satanachia. teaches chemistry, alchemy, and all sleight of hand. tubal-cain son of lamech and zillah, master of metal working. the first blacksmith, whose forge is the fires of hell, and whose name is the watchword. tunnels of set the 22 qlippothic paths of the dark side of the tree of life, elaborated by cr

uburith, tranauit; on the inside, these names: lyroth, beryen, damayn. when the names have been carved, on a sunday before sunrise, go to running water and place the ring in it, and let it remain there for five days. on the sixth day, take it out and take it to a tomb, and place it inside, so that it remains there on friday and saturday. on sunday, before sunrise, go outside of town under a clear sky, in a remote and secret place, and make a circle with a sword, and on it write with the sword the names of the figures that appear here [the figure shown is a double circlular band with a pentagram inscribed. the names carved on the ring are repeated, along with astrological signs, within the two bands. the position of the master is indicated in the centre of the pentagram, and the cardinal di

SATANIC RITUALS

heals. beasts: sein ist die hand die heilt. his is the hand that heals. invocator: sein ist der leuchtende blitz. his is the lightning flash. beasts: sein ist der leuchtende blitz. his is the lightning flash. invocator: sein ist die tiefe see. his is the deep salt sea. beasts: sein ist die tiefe see. his is the deep salt sea. invocator: sein sind die sterne und der himmel his are the stars in the sky. beasts: sein sind die sterne und der himmel his are the stars in the sky. invocator: sein sind die gesetze des landes. his are the rulers of the land. beasts: sein sind die gesetze des lande. his are the rulers of the land. invocator: sein ist der oft genannt himmel his is the place called heaven. beasts: sein ist der ort gennant himmel. his is the place called heaven. invocator: sein ist der

at heals. beasts: sein ist die hand die heilt. his is the hand that heals. invocator: sein ist det leuchtende blitz. his is the lightning flash. beasts sein ist der leuchtende blitz. his is the lightning flash. invocator sein ist die tiefe see. his is the deep salt sea. beasts sein ist die tiefe see. his is the deep salt sea. invocator sein sind die sterne and der himmel. his are the stars in the sky. beasts: sein sind die sterne und der himmel. his are the stars in the sky. invocator sein sind die gesetze des landes. his are the rulers of the land. beasts sein sind die gesetze des landes. his are the rulers of the land. invocator sein ist der ort genannt himmel. his is the place called heaven. beasts sein ist der ort genannt himmel. his is the place called heaven. invocator sein ist der o

e (closed fingertips of both hands held together, forming an upward point. he raises the chalice to honor the altar, then drains the chalice, which acolyte removes] the lesser litany of desire celebrant: calling to mind the seekers after joy, who have, at the hands of unnatural and perfidious virtue, perished, we, thy brothers, ardently desire: dominion o'er the teeming lands beneath the darkened sky, above the watery sea! participants: groznoye bozhe tchornava ognia padai seela! dread lord of the dark flame give power! celebrant: rearing turrets and massive domes with iron walls and courts of stone! participants: groznoye bozhe tchornava ognia padai krepost! dread lord of the dark flame give strength [priest receives bone from acolyte, holds it on high, and, facing congregation] celebrant

. hail, yog-sothoth. hail, nyarlathotep. hail, satan. the call to cthulhu [this ceremony is to be performed in a secluded location near a major body of water-a large river, lake, or ocean. the ideal site for the proceedings would be a natural stone cavern at the water's edge, but a grove of trees or a concealed inlet will serve. the ceremony must take place at night, preferably at a time when the sky is heavily overcast and the water is tempestuous. no special articles of attire-such as robesor decorative paraphernalia are to be used. the single exception is that all participants must wear the medallion that bears the seal of satan: it may be dangerous to disregard this provision. a large bonfire is kindled. the celebrant-who will assume the presence of cthulhu-stands above and apart from

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

lled because of its wedge-shaped marks. daevas: ancient persian deities. dao: the path or way; the rhythmic balance and natural, flowing patterns of the universe. de: political power that is the result of a ruler s virtue and honesty. deity: a god or goddess. dharma: righteousness in one s religious and personal life. diaspora: the scattering of the jews throughout the world. digambara: literally sky-clad; one of the two major sects of jainism. disciple: a person who accepts and assists in spreading the teachings of a leader. in the bible, a follower of jesus. doctrine: a set of ideas held by a religious group. druidism: a neo-pagan religion based in the celtic region of the british isles. dynasty: a sequence of rulers from the same family. xviii world religions: almanac words to know eigh

s believed that their gods had created egypt as a sort of refuge of good and order in a world filled with chaos and disorder. both religions were polytheistic, meaning they recognized many gods. these gods had certain similarities in both traditions. many gods and goddesses personified elements of nature. in the mesopotamian pantheon, or collection of gods, the most important were the trio of the sky god, an (or anu; the god of storm and the earth, enlil; and the water god, ea (or enki. these were followed in importance by a second triad comprised of the moon god, nanna (or sin; the sun god, utu (or shamash; and the goddess of fertility and war, inanna 37 (also called ishtar. in the later stages of mesopotamian civilization the local god marduk became head of the pantheon. in egyptian reli

on the primary god was amen (amon or amun, king of the gods. next in importance was ra (or re, the sun god. these two were eventually joined in the cult of amen-ra. a cult is a religion considered to be outside the mainstream. then came osiris, god of the nile and also god of the kingdom of the dead. his wife, isis, was the moon goddess and mother of the universe. their child horus was god of the sky; set, their brother, was the god of chaos and of the desert; and thoth, the god of writing and knowledge. in addition to these was a vast array of other gods and goddesses that sometimes duplicated each other s functions. the current pharaoh, as a living god, worked with all of these deities to create maat, or divine order and justice. these ancient religions affected every aspect of life in t

rise quickly and violently, causing disastrous flooding. because of this, the mesopotamians felt that nature was dangerous and far beyond the control of mere humans. the earliest mesopotamian deities thus represented different aspects of nature and were honored in hopes of winning their favor. world religions: almanac 39 ancient religions of egypt and mesopotamia for instance, anu, the god of the sky, might have been worshipped to keep violent storms from damaging the crops. hursag, the goddess of mountains and foothills, would be invoked by priests to stop an invasion of barbarian tribes. deities were often represented as human beings and some symbolic natural object. once given human form, a process called anthropomorphism, the gods were then grouped in families. mesopotamian gods were w

re worshipped in temple complexes that formed the center of every city. built of mud bricks, these tall, conical structures were stepped, or built in receding tiers on platforms of different shapes. these platforms were crowned at the top by a shrine or a temple. the whole complex was called a ziggurat, and averaged about 150 feet (45.7 meters) in height. ziggurats stretched tower-like toward the sky, forming a bridge between earth and heaven, like the mountains that were sacred to the sumerians. each mesopotamian city had at least one temple complex, and each complex was dedicated to the worship of a single deity. the temple complex in ur, for instance, honored the moon god sin (also called nanna by the sumerians. the city of uruk had both a temple to inanna and a ziggurat dedicated to an

SEPHER HA BAHIR

see is taken from its radiance. then it is an advantage. the bahir 25 96. what is the earth from which the heavens were graven? it is the throne of the blessed holy one. it is the precious stone and the sea of wisdom. this parallels the blue in the tzitzit. rabbi meir thus said: why is blue chosen above all other colours [for the tzitzit? because the blue resembles the sea, the sea resembles the sky,l and the sky resembles the throne of glory. it is thus written (exodus 24:10, they saw the god of israel, and under his feet was like a pavement of sapphire, like the essence of heaven in clarity. it is furthermore written (ezekiel 1:26, as the likeness of a sapphire stone was the appearance of a throne. 97. rabbi berachiah sat and expounded: what is the meaning of the verse (exodus 25:2, and

SEPHER YETZIRAH WESTCOTT

w letters amount in numeration to 440, that is 400, 30 and 10. the best opinion is that tali or theli refers to the 12 zodiacal constellations along the great circle of the ecliptic; where it ends there it begins again, and so the ancient occultists drew the dragon with its tail in its mouth. some have thought that tali referred to the constellation draco, which meanders across the northern polar sky; others have referred it to the milky way; others to an imaginary line joining caput to cauda draconis, the upper and lower nodes of the moon. adolphe franck says that theli is an arabic word. 50. happiness, or a good end, or simply good, tubh. 51. misery, or an evil end, or simply evil, roh. 52. this hebrew version omits the allotment of the remaining six. mayer gives the paragraph thus--the

SEVEN SHADES OF SOLITUDE

most cunning teacher, as angelic solace or as hellish torment, as a prayerful eirenicon finally answer d, as a battle-field from which there is no escape. its mask is all that we make it, for solitude elects its friends by a divination of mirrors: it determines the nature of its mortal relations according to its own mystery s reflection in each and every soul. the one who dares surrender unto the sky-spacious abyss of the isolate shall find his self more in his own selflosing, for the vast profundities of the soul shall be surrender d unto him. yet he who fears the merely quiet and dark byways of the soul s unaccompanied wandering, does he not make himself the evoker of his own demons? if we are too plagued by the ghosts of our own making, how may we seek the good counsel of the spirits an

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

incomplete, as the guidance and benefits of the force is purposely withheld from him until the realization of his adverse condition becomes eminent and the gnosis is asked for and seriously desired by the person who then separates from the herd in the eyes of the mighty. yes, when a person realizes that they have been lied to and deceived and has the fortitude to stand up, shake their fist at the sky and demand their inheritance returned, they get it and become one of stature among their peers. yes, not until a person realizes their untenable situation and reaches out to the force (lucifer) will the process of redemption and reawakening begin. this world is an arena of testing and trial where masters are separated from slaves. the subjective are culled from the objective and the weak remov

are culled from the objective and the weak removed from among the strong. this world is no prize. that is why it is said that "the meek shall inherit the earth" this planet is the consolation prize for losers who can never raise their sights to coexist in camaraderie and purpose with the magnificence of lucifer, the master of the universe. yes, part of man lives in the physical world of earth and sky, but the rest of him lives in the realm of the astral, beyond the veil which separates him from his self of power and those who have gone on before to reign in majesty with lucifer as a spiritual warrior or forever grovel in submission to one of power who has the knowing. whenever a person forgets their spiritual ties with that other realm, they lose contact with the force which sustains them

nd worth developing. here is more wisdom; when adepts speak of seeing we mean more than just seeing with the eyes. there is more to it than the use of the other senses too, even the sixth sense. we begin by noticing things. when we look at something, we try to really see it and understand it for what it is. for example, when looking out of an open window, we notice more than the trees, grass, and sky. at first we ask ourselves questions about the scene before us such as: where is the sun? what is the time? what is the season? what do the leaves have to say? where is the wind going, and what secrets do the shadows hold? there are many answers in the world around us if we just learn to see them. an adept also learns to sense the world around her, keeping a mental image of even that which is

ed like a fine idea to the boys, and they quickly followed the old sage's advice, one traveling east and one traveling west. in his own way, each boy tried his best, traversing meadows and valleys in his quest. while the boys hunted, the old seer waited and peered into the shadows of today to see the bright light of tomorrow. then, as those shadows lengthened and the moon rose pale in the evening sky, the boys returned to the old man. he stood waiting for them on the little hill where he lived near the stream his father had discovered so many moons ago. later that evening, the boys came in from different directions, but long before they arrived, the old man could see that one of them proudly carried something over his shoulder- the other, only carried his bow and arrows. it was clear to th

and do for the first time in their remembrance. they would be as a child again, experiencing all things new and wonderful. the colors would appear brighter, the scents more fragrant, and the food tastier! veils of brownstained burial cloth would be stripped away from their bodies, and they would be free to enjoy the all to the fullest in their summer- land beyond time. why, this is not pie in the sky at all, as adepts do not have to experience death to reach their summer- land. you see, for cbr kids, there is no mystery at all, for a little part of the force lives within each of them, and when it is excited all things are possible. crossing over the wide river styx to the heavenly realms is the norm rather than the exception. what is it like on the other side? well like we said, it is like

SINISTER TAROT

reater wyrd and destinies of those directly and indirectly involved- thus, the presence of unforeseen factors and the pitfalls implicit in this which may create errors of judgement. the maintaining of an ethos or tradition via timeless acts. v the depths of the sea a tunnel of knives there is a union here while he directs the chosen rage in the eye of the goat the golden triangle stands against a sky of fire master- atazoth manipulation- actions based on a knowledge of the sinister dialectic as revealed by practical experience: a rational, to some cold, observation beyond the stage of adeptship/individuation. control of all the many and varied factors within a situation- in other words, the achievement of a stage in individual evolution that goes beyond the personal, and thus implies the a

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

fty spot, green with moss and luxuriant foliage, where the dust of him who yet soothes and elevates the minds of men is believed to rest. from afar rose the huge fortress of st. elmo, frowning darkly amidst spires and domes that glittered in the sun. lulled in its azure splendour lay the siren's sea; and the grey smoke of vesuvius, in the clear distance, soared like a moving pillar into the lucid sky. motionless on the brink of the precipice, viola looked upon the lovely and living world that stretched below; and the sullen vapour of vesuvius fascinated her eye yet more than the scattered gardens, or the gleaming caprea, smiling amidst the smiles of the sea. she heard not a step that had followed her on her path and started to hear a voice at hand. so sudden was the apparition of the form

the excitement of his thoughts, animated glyndon, whose unequal spirits were, at times, high and brilliant as those of a schoolboy released; and the laughter of the northern tourists sounded oft and merrily along the melancholy domains of buried cities. hesperus had lighted his lamp amidst the rosy skies as they arrived at resina. here they quitted their horses, and took mules and a guide. as the sky grew darker and more dark, the mountain fire burned with an intense lustre. in various streaks and streamlets, the fountain of flame rolled down the dark summit, and the englishmen began to feel increase upon them, as they ascended, that sensation of solemnity and awe which makes the very atmosphere that surrounds the giant of the plains of the antique hades. it was night, when, leaving the mu

prince di. chapter 3.xvi. ardua vallatur duris sapientia scrupis. hadr. jun "emblem" xxxvii (lofty wisdom is circled round with rugged rocks) we must go back some hours in the progress of this narrative. it was the first faint and gradual break of the summer dawn; and two men stood in a balcony overhanging a garden fragrant with the scents of the awakening flowers. the stars had not yet left the sky, the birds were yet silent on the boughs: all was still, hushed, and tranquil; but how different the tranquillity of reviving day from the solemn repose of night! in the music of silence there are a thousand variations. these men, who alone seemed awake in naples, were zanoni and the mysterious stranger who had but an hour or two ago startled the prince di in his voluptuous palace "no" said th

cheek! with a sharp cry he fell to the earth insensible, and knew no more till, far in the noon of the next day, he opened his eyes and found himself in his bed, the glorious sun streaming through his lattice, and the bandit paolo by his side, engaged in polishing his carbine, and whistling a calabrian loveair. chapter 4.viii. thus man pursues his weary calling, and wrings the hard life from the sky, while happiness unseen is falling down from god's bosom silently. schiller. in one of those islands whose history the imperishable literature and renown of athens yet invest with melancholy interest, and on which nature, in whom "there is nothing melancholy" still bestows a glory of scenery and climate equally radiant for the freeman or the slave, the ionian, the venetian, the gaul, the turk

had more of elegance than the natives ordinarily cared for. on the seas, and in sight, rode his vessel. his indians, as before, ministered in mute gravity to the service of the household. no spot could be more beautiful, no solitude less invaded. to the mysterious knowledge of zanoni, to the harmless ignorance of viola, the babbling and garish world of civilised man was alike unheeded. the loving sky and the lovely earth are companions enough to wisdom and to ignorance while they love. although, as i have before said, there was nothing in the visible occupations of zanoni that betrayed a cultivator of the occult sciences, his habits were those of a man who remembers or reflects. he loved to roam alone, chiefly at dawn, or at night, when the moon was clear (especially in each month, at its

SIR WALLIS BUDGE EGYPTIAN MAGIC

d for them among the nations with whom they came in contact the reputation of being at once the most religious and the most superstitious of men. that this reputation was, on the whole, well deserved, is the object of this little book to shew. egyptian magic dates from the time when the predynastic and prehistoric dwellers in egypt believed that the earth, and the underworld, and the air, and the sky were peopled with countless beings, visible and invisible, which were held to be friendly or unfriendly to man according as the operations of nature, which they were supposed to direct, were favourable or unfavourable to him. in -nature and attributes these beings were thought by primitive man to closely resemble himself and to possess all human passions, and emotions, and weaknesses, and defe

dead which were buried with kings and queens and personages of royal or exalted rank declared the power and omnipotence of almighty god, whose visible emblem to mankind was the sun, and his sovereignty over things celestial and things terrestrial with no uncertain voice, and we should expect them to believe what they proclaimed, i.e, that god was sufficiently powerful to protect his emblem in the sky. yet the priests of thebes made copies of works which contained texts to be recited at specified hours of the day and night, and gave directions for the performance of p. xv magical ceremonies, the avowed object of such being to prevent the mythical monster apep from vanquishing the sun-god. and it is stated in all seriousness that if a piece of papyrus upon which a figure of the monster has b

b or beetle itself possesses remarkable powers, and if a figure of the scarab be made, and the proper words of power be written upon it, not only protection of the dead physical heart, but also new life and existence will be given to him to whose body it is attached. moreover, the scarab was the type and symbol of the god khepera, the invisible power of creation which propelled the sun across the sky. the particular beetle chosen by the egyptians to copy for amulets belongs to the family of dung-feeding lamellicorns which live in tropical countries. the species are generally of a black hue, but amongst them are to be found some adorned with the richest metallic colours. a remarkable peculiarity exists in the structure and situation of the hind legs, which are placed so near the extremity o

twenty days; on the twenty-ninth day he opens the ball, and throws it into the water, and from it the scarabai come forth. the fact that the scarab flies during the hottest part of the day made the insect to be identified with the sun, and the ball of eggs to be compared to the sun itself. the unseen power of god, made manifest under the form of the god khepera, caused the sun to roll across the sky, and the act of rolling gave to the scarab its name kheper, i.e "he who rolls" the sun contained the germs of all life, and as the insect's ball contained the germs of the young scarabs it was identified also with the sun as a creature which produced life in a special way. now, the god khepera also represented inert but living matter, which was about to begin a course of existence, and at a ve

rit, and let me be true of voice with them wheresoever they may be. hail, ye gods, who tow along the boat of the lord of millions of years, who bring it above the underworld, and who make it to travel over nut, who make souls to enter into their spiritual bodies. grant that the soul of the osiris 1 p. 51 "may come forth before the gods, and that it may be true of voice with you in the east of the sky, and follow unto the place where it was yesterday, and enjoy twofold peace in amentet. may it look upon its natural body, may it rest upon its spiritual body, and may its body neither perish nor suffer corruption for ever" thus the amulet of the soul was intended to enable the soul both to unite with the mummified body, and to be with its spirit (khu) and spiritual body at will. 10. the amulet

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

or god: i put my question to the earth. it answered, i am not god, and all things on earth declared the same. i asked the sea and the chasms of the deep and the living things that creep in them, but they answered, we are not your god. seek what is above us. i spoke to the winds that blow, and the whole air and all that lives in it replied to me, anaximenes is wrong. i am not your god. i asked the sky, the sun, the moon and the stars, but they, too, told me, neither are we the god whom you seek. 183 164 christianity as mystical fact and augustine realized that the answer to his question about how to find god could come only from one source his own soul. his soul said that the eyes and ears could not tell what lay within it, but that it speaks in an immediate, and moreover in an indubitable

SYMBOLISM OF THE BANNERS

of hnyb is the knowledge and understanding of the great cosmic factors behind the incarnation of man and also of christ. it is the realization and revelation of the great mother herself. an awareness of this condition can be made by building the picture of the crucifixion with our lady and st. john on either side of the cross. the skies are black, and the crucifixion takes place between earth and sky in some strange condition of space. mary herself steps forward as if to take on herself the weight of the symbolism, while overshadowing all is tzaphkiel, the archangel of hnyb. the picture is filled with deep crimson, black, dark brown and the gray flecked pink of the sephirotic colors. this image should lead to the understanding 4 of the whole manifested universe as a form encompassing pure

SYMBOLISM

amon-thoth-ra) in order to form a god which would be powerful enough to qualify as the creator god. 1572 neters as symbols we returned to discussing the neters as ways of viewing possibility and potentiality, and ways of viewing different aspects of the universe and of the individual. for example, ra, the sun god, was a most pervasive and powerful being, since every single day, there he is in the sky. ra was consistent, reliable, and therefore powerful. similarly each force in nature was given a personality, because each force in nature has a personality (or seems to, to those who humanize such things. this is the basic principle behind most spirits of most animistic religions. these personalities are generally reliable. a rain cloud is going to rain; it isn't going to add to the day's hea

ears of the master creator god (whoever he happened to be according to the story teller. in yet others they were created by the master god's masturbation. shu and tefnut by definition are the first male and female. the master god's masturbation in these latter stories was always male masturbation, but shu is the first male. shu and tefnut begat geb and nut, but nut was the all-pervasive universal sky that preceded the first god. this confusion is the result of centuries of egyptian story telling, and while some of it appears to be contraditory, most of it is useful. we certainly must hesitate to consider this mythology as one consistent symbolism, and must be careful if we wish to communicate consistent meanings using these symbols, but we have found value in this mythology. each story is

have found value in this mythology. each story is a different way of looking at the world, a different way of looking at the first cause, and of looking at the symbols. by using these symbols, we can then indicate not only a symbol, but also which way we are looking at the world. hence, if in ritual or other communication we call upon ptah-geb-nu, we are calling upon the creator of the earth and sky, the god who created the physical universe. if instead we call upon the neter ra-ptah-ankh, we are calling upon the god who brought light and life to this planet. 1573 having discussed these differing views of the world as expressed by the many symbolic neters, we felt that this was a good point from which to launch into a discussion of one of the ways in which we look at neters. set, the prim

TECHNICIANS GUIDE TO THE LEFT HAND PATH

t be prepared to go on command. participants will need to be fairly close to each other geographically and also be willing to gather together with little notice. on the other hand, if the ritualists are close to the ocean, or other large body of water (such as the great lakes. the rolling of the tide creates a very nice whitenoise. there is a great deal of difference in the composition of a night sky versus a daytime sky. these differences are significant on several sensory levels. the most obvious difference is that the night sky opens up as a window to the stars that are hidden during the daylight hours. the night, in effect, becomes a gateway to a larger universe beyond our direct apprehension. during the day, the sun permeates the atmosphere with different types of radiation that are n

ese differences are significant on several sensory levels. the most obvious difference is that the night sky opens up as a window to the stars that are hidden during the daylight hours. the night, in effect, becomes a gateway to a larger universe beyond our direct apprehension. during the day, the sun permeates the atmosphere with different types of radiation that are not present during the night sky. the night sky is cooler, clearer and also reveals a primal aspect of oneself as the various senses become accentuated through them being pressed ever closer to their furthest boundaries of perceptive cognition. i would like to stress a very important part of planning an outdoor rite. i would never perform the rite on public property, or private property that is not my own (or don t have speci

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

ene wolcott in 1933 in new york city, changed his name to louis x after his conversion to islam by black muslim leader elijah muhammed. today, he is known as louis farrakhan. it is well-known that farrakhan is a 33 prince hall mason. x as symbol for the sun god according to dr. c.j. koster, head of the institute for scripture research in south africa, x was the emblem of the chaldean (babylonian) sky god. koster says that x was an ancient symbol of the sun deity and that the letter carried with it sexual connotations. in the old semitic languages, x represented the cross.1 freemasonry early-on latched onto this letter exactly because of its paranormal significance as a sign of lucifer, the solar (sun) god. the masonic lodge also uses x because of its sexual meanings and its babylonian orig

04) published this artist's conception of a proposed synthetic star, pentagram star of light to be beamed over the city of new york as a memorial to world trade center 9/11 victims. the designers believe the five-pointed star, designed to float serenely above a city center and pulse quietly at the same rate as a beating human heart will calm the city folk below. would you like to look up into the sky each evening and see a huge satanic pentagram like this hovering over your community? 556 codex magica "the great experiment" was the title of this mural painted by russian artist llya glazunov. the mural claims to picture the history of 20th century russia. the bolsheviks' satanic star is the overall container and inside it is found the satanic pentacle star along with pictures of lenin, trot

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

the hermetic, or western mystery tradition. this is a system that has its roots in egyptian, hebrew and greek teachings. it should be noted that this is not the only elemental system in the world. in the orient they have five elements. these being metal, wood, water, fire, and earth. north of the ancient roman empire, the teutonics used frost, fire, and water. while the celtic tribes called them sky, land, and sea. this background denotes sections taken from my personal book of shadows. above the realm of man and elements, there dwells the one which are two. we call it the force, or tao, and we know it as the yin& yang, the archetypical male and female, our lord& lady. in its manifest form it is the spirit flame. below the spirit flame, are the three sacred elements of the sky, the land

a. this background denotes sections taken from my personal book of shadows. above the realm of man and elements, there dwells the one which are two. we call it the force, or tao, and we know it as the yin& yang, the archetypical male and female, our lord& lady. in its manifest form it is the spirit flame. below the spirit flame, are the three sacred elements of the sky, the land, and the sea. the sky, is the realm of the sun, moon and stars. the home of the great ones that we call gods and goddesses. it is the unwritten future, and the realm of dreams. the land, is the realm of man. here we dwell in the present, with the birds, and beasts of this world. this is also the home of the sidhe (the noble ones. this is the realm of reality, and life. the sea, is the realm of mother chaos. the dar

the unwritten future, and the realm of dreams. the land, is the realm of man. here we dwell in the present, with the birds, and beasts of this world. this is also the home of the sidhe (the noble ones. this is the realm of reality, and life. the sea, is the realm of mother chaos. the darkness of our spirit, the land of the dead. it is our past, and all things forgotten or left behind. around the sky, land& sea, are the elements of the four corners of the world. these being known as earth, air, water and fire. page 9 grimoire of eclectic magick) tools and your altar( in the opening scenes of the craft, a candle covered altar is displayed, complete with crystal ball, pentacle, and anointing oil. altars can be a chaotic collection of items, or an aesthetic expression of spirituality. an alta

ou (might) need is a robe. i say might for a number of reasons. the first of these is the fact that some traditions practice skyclad. the second reason, is that due to your environment, it might not be practical to use a robe. in the latter case, you should have something symbolic, like a ring, talisman or stole, to put on just for your magical workings. skyclad is being clad with nothing but the sky or nude. it is of my opinion, that if you are in your teens or pre-teens, you should learn the art of magick, and know that it is the path you wish to follow, before you go joining a group where dancing nude is a requirement. true magick is about free will! you should always have the freedom to find the door when events begin to take control of your body, away from you! grimoire of eclectic ma

tools, and the like. charging the wand this was inspired by the vigil of the wand, as found in the portal book by ian corrigan. pass the wand first through incense, then through salt, and then through water. then say: creature of wood, be welcome at my altar. be blessed& free from all storms, both in the mortal& the magical realms. become one with me, and work my will in the worlds of land, sea& sky. pass the wand through the spirit flame. then say: by the power of this holy fire, be blessed with wisdom, love& joy. become one with me and work my will in truth and power. hold the wand upright between your palms, and over your heart. feel the power flow out as you breath life into the wand. then say: in the names of dana& curnonnus, and by my own spirit, be you thrice blessed. become one wi

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again (ecclesiastes 3:20. by the time the book of daniel was written, in about 165 b.c.e, the belief had been established that the dead would be resurrected and receive judgment: many of those who lie dead in the ground will rise from death. some of them will be given eternal life, and others will receive nothing but eternal shame and disgrace. everyone who has been wise will shine bright as the sky above, and everyone who has led others to please god will shine like the stars (daniel 12: 2 4. while the verses from daniel are the only ones in jewish scripture that specifically mention the afterlife of the soul, the subject is widely discussed in rabbinic literature, the kabbalah, and jewish folklore. generally, the soul is believed to have its roots in the world of the divine, and after t

he sun god ra and became the dominant feature of all egyptian religion. ra was a creator god, fundamentally solar, a king by nature, whose theology concerned itself with the world, its origin, creation, and the laws that governed it. osiris and his doctrines were concerned with the problems of life, death, resurrection, and an afterlife. the connection between the two deities was horus, who was a sky god of the heavens and also the dutiful son and heir of osiris. the general influence of ra and osiris can be traced back to the time of the pyramid texts and forward to the decline of egyptian religious history. the cosmology of osiris may be divided into two periods. the earlier one extended up until the time of the pyramid texts, during which he was a peaceful political power, an administra

ite as guardian of the tomb; and the third passed into the invisible realm. the aboriginal people of new zealand, the maori, believe that each of the eyes of the 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 36 afterlife mysteries deceased is given a separate immortality: the spirit of the left eye ascends to heaven and is seen as a new dark star in the sky, and the spirit of the right takes flight to reinga, a place beyond the sea. the fang people of gabon envision seven types of souls: 1. a vital principle that resides in the brain until death, when it disappears; 2. the heart, the seat of the conscience, which inspires action during the life experience, but also disappears at the time of death; 3. the person s name, which achieves a kind of in

he vikings, and the general concept of a heaven or a paradise that awaits the virtuous soul after death. some tribes believed that their eternal abode would be in the stars. to these people, the milky way was known as the pathway of the dead; and it was their custom to light fires upon the graves of the dead for four days to give the spirits ample time to arrive safely on the glorious path in the sky. for other tribes, the land of the grandparents, the place of the souls, was located under the earth, where the sun would shine during the time of its disappearance from the topside world at night. others believed the place of the departed spirits was far away in the south. medicine priests among the algonquin people taught that two souls resided in the physical body. one of the souls kept the

ayer to heal and transform your life. new york: signet, 1997. 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 230 religious phenomena harold sherman (fortean picture library) the rapture according to the beliefs of the bornagain christians concerning the end times, the rapture is an event when christians will be taken up into the air to meet christ in the sky. many believe that the rapture will happen unexpectedly and that those christians of special merit will be lifted suddenly from their homes, their automobiles, even from their passenger seats on airliners. the rapture is a literal, physical occurrence, rather than a spiritual transformation. those who are taken up by christ may leave behind their clothing on the streets and their cars crashing

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(1939 45) the u.s. corps of engineers scoured the entire area, using the latest scientific equipment of the time. for weeks they tested caves, mineral deposits, and highway routes, exhausting every possible explanation for the origin of the mystery lights. they finally left, confounded. perhaps the most famous spook lights in the united states are the eerie illuminations that appear in the night sky just east of marfa, texas, a small ranching community southeast of el paso. settler robert ellison, who feared that he was seeing apache campfires in the distance, first spotted the strange lights in 1883. when he investigated the next day, he could find no ashes where he had seen the lights. local folklore soon attributed the ghost lights to the spirits of slain warriors seeking peace, the gh

erse crimes in history. new york: julian press, 1963. golem the golem is the frankenstein monster of jewish tradition, but it is created from virgin soil and pure spring water, rather than the body parts of cadavers. it is also fashioned by those who purify themselves spiritually and physically, rather than heretical scientists in foreboding castle laboratories who bring down electricity from the sky to animate their patchwork human. once the golem has been formed, it is given life by the kabbalist placing under its 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 72 mysterious creatures 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 mysterious creatures 73 the golem of prague (1920) was directed by paul we

ek xenos, for stranger or foreigner) even among certain individuals living in modern society. education and an encouragement to learn about and to appreciate the similarities, rather than the differences, among all people is the only cure for xenophobia. m delving deeper beck, aaron, and g. emery. anxiety disorders& phobias: a cognitive perspective. new york: basic books, 1985. dumont, raenn. the sky is falling: understanding and coping with phobias, panic, and obsessive-compulsive disorders. new york: w. w. norton, 1996. hovanec, erin m. everything you need to know about phobias. new york: rosen publishing group, 2000. kahn, ada p. facing fears: the sourcebook for phobias, fears, and anxieties. new york: bantam books, 1999. kluger, jeffrey. fear not! time, april 2, 2001, 51 62. olshan, ne

rdo introduction perhaps the oldest and most basic of human instincts is that of fear. early humans experienced an array of bewildering hostility lurking all around them. in addition to predators from the animal kingdom who pursued them as prey, there were such frightening and unexplained natural phenomena as the rumbling terror of thunder and lightning, the glowing eyes of the stars in the night sky, and the deadly volcanic craters that shot fire into the air. equally as terrifying as the physical threats of their world were the fiendish creatures that sprang from their imaginations, specters that could come to life from their own shadows on the walls of their caves or huts. out of these primitive fears and feelings of helplessness, certain beliefs and practices arose that helped to ease

rs from our solar system. george michanowsky, a specialist in mesopotamian astronomy, saw how the first and most fundamental symbol of sumerian script was one which represented star. he went on to show how the very first word ever written by a human hand soon became linked with the symbol for deity, thus communicating star god. michanowsky saw the deathblaze of vela x to have been such a dramatic sky show that it became a profound cultural organizing principle that forced human knowledge to take a giant leap forward. but was there something more that took place at that time? the babylonian priest-historian berossus chronicled the coming of oannes, an entity described as being half-man, half-fish, who surfaced from the persian gulf to instruct the early inhabitants of mesopotamia in the art

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his forgiveness. the term gsimony h to describe the purchasing of ecclesiastic blessings has come down through the ages. simon apparently brooded over his inability to acquire the holy spirit from the apostles, and, according to legend, he fell back on his old ways of sorcery and began to traffic once again with demons. to prove his power, simon announced to all of rome that he would fly into the sky and ascend to the heavens, just as jesus had done. remarkably, simon, supported by demons, began to fly upward. peter, however, fearful that many innocents would be attracted to this false prophet, prayed that god would end simon fs flight. frightened away by the apostle fs prayers, the demons fled the artificial wings supporting simon, and the magus crashed to the ground, breaking both legs

ly to dance the hypnotic witches f round. as the 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 98 magic and sorcery before gathering in the forest for a sabbat, many witches applied gflying ointment h on their bodies. according to ancient lore, this ointment enables the witch to fly through the air, often accompanying the goddess diana through the night sky. this ointment was made from atropa belladonna, commonly known as deadly nightshade and contains certain alkaloids, which produce vivid hallucinations. unfortunately individuals accused of witchcraft were arrested by the inquisition and tortured. the priests and witch-hunters were not satisfied with accounts of merely flying to the gatherings in the forests. they wanted to hear how the witches

reat or small, and to follow through once he or she has decided. astrology, as practiced today, not only affirms the pre-eminence of free will, but insists upon it; and, according to its adherents, astrology, rightly used, serves as a dependable compass, pointing the way across time. m delving deeper adams, evangeline. astrology for everyone. new york: dell books, 1971. forrest, steven. the inner sky: dynamic new astrology for everyone. new york: bantam books, 1984. goodavage, joseph. astrology: the space age science. new york: signet books, 1966. goodman, linda. linda goodman fs sun signs. new york: bantam books, 1985. lee, dal. dictionary of astrology. new york: paperback library, 1968. quigley, joan. astrology for adults. new york: holt, rinehart, winston, 1978. woolfolk, joanna martine

e contemporary era, wise men and women listened while murmuring springs and streams spoke to them of what was to be, and they looked through the brilliance of precious stones into the world of tomorrow. trees spoke to these early mediators between the gods and humans, as did the wise serpent, the wolf, and the birds that flew overhead. many centuries later, chaldean priests contemplated the night sky and conceived the idea of a supreme spirit from whom sprang a familiar host of lesser deities. in the aftermath of this modification of the traditional order of things, a caste of priests arose, vested with all knowledge of the occult. subsequently these priests became adept in the practice of divination, finding signs in the organs and intestines of sacrificed animals and translating dancing

e engagement ring, portending love and happiness throughout life. m delving deeper eichler, lillian. the customs of mankind. garden city, n.y: doubleday, 1937. mintz, ruth finer. auguries, charms, amulets. middle village, n.y: jonathan david publishers, 1983. nelson, felicitas h. talismans& amulets of the world. new york: sterling publishers, 2000. salt in finnish mythology, the mighty god of the sky, ukko, struck fire in the heavens. a spark from this celestial fire fell into the ocean and turned to salt. another old legend is that the oceans are made up of the tears of all those who have suffered since the world began; and as tears are salt, the oceans f waters are salt. salt was used long before the contemporary era, and it was highly valued by those who included it in their diet. salt

THE GOLDEN ESSENCE

the horned one and the son, earendil, or the lightbringer here we come to the figure of the great father nature, the horned god, who is the primal and all-pervasive divine masculine force of nature. even though he is referred to as the earth father or the earth god, for he is the masculine spirit of the land, it is important to remember that he is the god of nature as a whole- the waters and the sky as well. this is the root of the all father conception. he is the father of all life, all plants, animals, humans, and the other gods, all of whom he sired with the dame. this particular figure appears in all mythologies worldwide, particularly in european mythologies, and is a central figure to the modern craft, just as he was to older faiths. this being appeared to the mythology of witchcraf

who manifests it in a muc h more hoary and primal way, mostly focused around fertility and savage, deep power or impulses, and deep, intuitive layers of wisdom and reality. the son is his father come again in a new form, and yet, still a different being; the old paradox. the horned god, this most ancient of all conceptions of divinity, was the fertilizing force of the ground, the mother, and the sky. the light between his horns showed his power as source of fire and light. he was always venerated in pagan faiths, for these sourcefunctions, and for his countless other gifts and powers. he was the lord of beasts, the fertilizing force. most importantly for our discussion, he was the lord of life and death- a being who represented, mediated, and controlled the forces of sexuality; he was ero

ore representative of the craft worldview, as well as those of the ancient mysteries, all the way up to gnosticism, in which the soul was seen as a feminine power. the kore or persephone of hellenic paganism likewise was a symbol of the human soul- this was part of the key to understanding the hallowed eleusinian mysteries. a myth-pattern for the daughter goes like this: the father, in his rather sky based form of worldly fertility mates with the mother, and the daughter is born. the daughter is then abducted or otherwise seduced/taken down into the underworld by a darker brother of her father (who can esoterically be seen as the darker face of her father, the king of the underworld and death) where she passes through the various terrors of the underworld (and her own fear of being taken f

rve special mention here, because mead is a very special drink. it was considered the drink of the gods for many european pagan cultures, for some very special reasons. no substance more than mead shows more between-ness or natural transcendental reality than mead; this is because it is made from honey, which is created not on earth, nor in the air, but in beehives which are suspended between the sky and the earth. the earth acts as the mother source of the pollen that makes honey, but the daughter is the honey itself, which springs from the hive- and the hive itself is ruled over by a great queen, a queen bee, who has always been taken by pagan cultures to symbolize the dame herself. from that daughter honey, after it has been put through its ordeal, comes the sweet, pure and golden fiery

ings from the hive- and the hive itself is ruled over by a great queen, a queen bee, who has always been taken by pagan cultures to symbolize the dame herself. from that daughter honey, after it has been put through its ordeal, comes the sweet, pure and golden fiery child of mead. mead s true sweetness, its golden color, and its origins in a symbolically powerful inbetween place between earth and sky, at the hands of a great queen and her servants, has given meads the reputation for being the food or drink of the gods since time out of mind. the horn child representing immortality and perfection of divinity was described as golden, as were the apples of the western isles, described as golden, and they too granted immortality and renewal. iduna s apples from which the northern gods renewed

THE KEY TO THE MYSTERIES

does not exist, are dragged by the chariot of fatality to believe that he does exist, and to adore him themselves with closed eyes. why- because this absurd is the infinite source of reason. the light springs eternally from the eternal shadows. science, that babel tower of the spirit, may twist and coil its spirals ever ascending as it will; it may make the earth tremble, it will never touch the sky. god is he whom we shall eternally learn to know better, and, consequently, he whom we shall never know entirely. the realm of mystery is, then, a field open to the conquests of the intelligence. march there as boldly as you will, never will you diminish its extent; you will only alter xi its horizons. to know all is an impossible dream; but woe unto him who dares not to learn all, and who doe

. the author of this book, as he finishes his work, will think that he has demonstrated it. then, when you have seen god, the hierophant will say to you "turn round" and, in the shadow which you throw in the presence of this sun of intelligences, there will appear to you the devil, that black phantom which you see when your gaze is not fixed upon god, and when you think that your shadow fills the sky- for the vapours of the earth, the higher they go, seem to magnify it more and more. to harmonize in the category of religion science with revelation and reason with faith, to demonstrate in philosophy the absolute principles which reconcile all the antinomies, and finally to reveal the universal equilibrium of natural forces, is the triple object of this work, which will consequently be divid

t thou canst show them upon earth, and they contemplate, by mine, what i show them in heaven. science. what does reason think of it? reason. i think, my dear teachers, that you illustrate a touching fable, that of the blind man and the paralytic. science reproaches faith with not knowing how to walk upon the earth, and faith says that science sees nothing of her aspirations and of eternity in the sky. instead of quarrelling, science and faith ought to unite; let science carry faith, and let faith console science by teaching her to hope and to love! science. it is a fine ideal, but utopian. faith will tell me absurdities. i prefer to walk without her. faith. what do you call absurdities? science. i call absurdities propositions contrary to my demonstrations; as, for example, that three make

and will reply, on their behalf, to questions which can be understood only by the soul evoked and yourselves. when he is in a room, inexplicable noises make themselves heard. violent blows resound upon the furniture, and in the walls; sometimes doors and windows open by themselves, as if they were blown open by a storm; one even hears the wind and the rain, though when one goes out of doors, the sky 132 is cloudless, and one does not feel the lightest breath of wind. the furniture is overturned and displace, without anybody touching it. pencils write of their own accord. their writing is that of mr. home, and they make the same mistakes as he does. those present feel themselves touched and seized by invisible hands. these contacts, which seem to select ladies, lack a serious side, and som

THE MAGICIAN S KABBALAH

god of mercy; kaph, god the immutable; mem, god the arcane; and heh, god of god. another explanation gives: ch: allocated to chesed, produces the animals k: the description assigned to kaph by papus is worth quoting in full "designates the first heaven, corresponding to the name of god yod expressed in one letter, that is the primary cause which sets all that is mobile in movement..govern[s] the sky of the fixed stars, notably the twelve signs of the zodiac which the hebrews call galgol hamnazeloth; the intelligence of the second heaven is called raziel. his attribute signifies the vision of god and the smile of god" m: allocated to chesed and geburah. h: attributed to geburah, force and power, the numeration being pachad (peh-cheth- daleth, fear and judgement. the divine name of chockmah

nown as the "scales" of colour, and link colour to a theory similar to sound, where notes vibrate across octaves to achieve different levels of sound. the maxim of colour, sound and number systems is that they all relate to frequencies of vibration, and the universe is seen as a constantly active system which may be reduced to ranges of energy arrayed in levels of frequency. king scale: blue- the sky (masloth. empress scale: white, flecked red, blue, yellow- the robe of the justified osiris is of these colours, which are those of the creative energy fulfilled as white. emperor scale: blue pearl grey- derived from the king and queen scale by simple admixture. queen scale: grey- refers to the cloudy appearance of the human seed, and the transmission of the white of kether to the black of bin

t and fire, as we saw in the chapter relating to the ain soph aur, are symbols of the creative aspect of god, or the universal process of generation. the early persians venerated the fire god as the supreme creator god, and this probably relates to primitive associations between fire and survival. it was only in later civilisations that we moved away from fire and earth gods and began worshipping sky gods. perhaps as our species begins to explore the vastness of space, we will develop an allegiance to water gods. note that path 11 is called the "veil, and path 12 the "image of magnificence. again, kabbalah warns us that the experiences of photism we may have in mystical experience are no more reality than any other experience, and are still merely the garments of god, not the being (ii) th

ose two sephiroth and having path 27 has their uppermost path. the first of which leads down to yesod, and the second to malkuth. connecting hod to yesod we have path 30, the "collective intelligence, and from netzach to yesod we have path 28, the "perfecting (or natural) intelligence. here we begin to deal with the "stellar" or "astrological aspects of the tree, as it relates to the realm of the sky, with air being attributed to yesod. indeed the tarot cards at the base of the tree mirror this scheme, with path 30 having the "sun" card attributed to it, and path 28 the "star" card. through path 28, the "nature of everything in the orb of the sun is completed and perfected, which refers to both basic astronomy and the fact that the "orb of the sun" symbolises the sephiroth about tiphareth

THE MARTINIST OPERATIVE GENERAL RITUAL

the poniard, pointing towards the orient, to the right of the operator ie: on the left side of the pantacle; in the centre of the pentacle- the central luminary. the 'ordinary' candle will be placed to the right of the operator, and before him- the ritual. 7. the posture: the operator works standing erect. during his orisons he should keep, if he can, his hands open and slightly cupped facing the sky with his elbows pressed against the body. he will read from the ritual placed in front of him. he may hold the ritual in his right hand and the candlestick with the ordinary candle in his left hand, if the space is restricted. 8. the luminary: all profane light, particularly electric lamps, must be extinguished beforehand. there must be no more than the two luminaries as set in the ritual: the

THE MIDDLE PILLAR

se include the "wise old man" as the spirit principle in man, and the "great mother" as the principle of matter (or nature) in woman. here we are dealing with the primal roots of the psyche of either sex back to its origins, and the ancient god-forms from which they derive. both the "wise old man" and the "great mother" can appear in a multitude of figures from all world mythologies. they are the sky gods, earth mothers, heroes, heroines, magicians, priests, priestesses, prophetesses, harvest gods, and fertility goddesses of all pantheons. these ancient archetypes are transcendent energies that can bring much wisdom and spiritual growth. psychology and magic 119 jung referred to archetypal figures of the psyche as "manazl personalities" this is a particular archetype or group of archetypes

he greek chaos. 2. the higher self27or the true transpersonal self whch is above and is unaffected by the thoughts from the mind-stream or the sensations of the body. it is that pure consciousness, the core of the self, that underlies all other aspects and functions of the psyche as well. all personal energy and consciousness issues from ths source. archetypes of the hgher self include omnipotent sky gods such as the babylonian marduk, the greek zeus, and the hebrew yahweh. 3. the conscious selfor "i" is the ego or point of self-awareness. it is the seat of personal identity that we organize our field of psychology and magic 125 awareness around. its function is to coordinate the vast amount of interior and exterior information that we acquire and to act as a intermediary between our inter

th. on the following inhalation, mentally intone the word "ra-m (rah-m, extending the "m" of the mantra. repeat this mantra cycle three or four times. 5. imagine a green disk of light in the area of your heart. visualize a blue hexagram within this disk. as you focus on the heart center, breathe in and imagine that you are filled with the breath and spirit of god. feel the cool breeze of the vast sky flowing through you, as if your body were porous. your heart opens with a feeling of compassion for all things. for a moment you imagine the golden sun with its healing rays in the center of your heart. breathe out and again visualize the blue hexagram within the green disk. breathe deeply, then intone the mantra "ya-ng (yah-ng. emphasize the "ng" sound, extending it out with the remaining bre

strength. ths is 192 theb alanceb etweenm ind and g i c a reminder that here on malkuth, our immediate symbolic link with the lord of light and strength is through the life-giving rays of the sun. the name of e,heieh is vibrated after the western pentagram is drawn. eheieh, meaning "i am" is the divine name of kether. the west is the place of sunset, the completion of the sun's journey across the sky. it represents rest and peace. to the ancient egyptians, ra, the sun god died each night when he entered amentet (the west. the west is a symbol of the completion of the soul's journey and the goal of spiritual growth. therefore the west is an emblem of kether, the goal which we seek throughout our incarnation on earth and which we hope to reach at the end of life, when we (like ra) journey to

tion and immortality) 21. eskimo sea god who rules the waves and the tides. he also brings joy. 22. creator god of the iroquois and huron tribes who was known for defeating demons and giving magic. giver of the herb tobacco. 23. a healing spirit of the dakota (sioux) tribes (an alternative deity for tiphareth would be shakuru, the pawnee sun god) 24. eskimo goddess of game and hunting. 25. pawnee sky god who taught the skills of speech, fire-making, hunting, clothing, agriculture, and religious ceremonies (alternative deity for hod would be coyote, known to many tribes, yanauluha, the great medicine man of the zuni tribe, and waukheon, the "thunderbird" known to many tribes as a rain and messenger god) 26. an alternative deity for yesod would be igaluk, the eskimo moon god. 27. alternative

THE MOTHMAN PROPHECIES

west virginia was almost a second home to me in those days. i had visited the state five times, investigating a long series of very strange events, and had many friends there. one of them, mrs. mary hyre, the star reporter of the athens, ohio, messenger, was with me that night. we had been out talking to ufo witnesses, and earlier that evening we ourselves had watched, a very strange light in the sky. since there was a heavy, low cloud layer it could not have been a star. it maneuvered over the hills, its brilliant glow very familiar to both of us for we both had seen many such lights in the ohio valley that year. mrs. hyre waited in the car while i trudged through the mud and ram. we had been trying to climb a slippery hill to a spot where we had seen many unusual things in the past. i fo

ary said wearily "you can talk to them and decide for yourself. but i just can't escort you around "i'm a friend of g g gray barker" he repeated lamely. outside the office a massive crane creaked and rumbled, dragging a huge hunk of twisted steel out of the river. iii. on april 22, 1897, an oblong machine with wings and lights "which appeared much brighter than electric lights" dropped out of the sky and landed on the farm near rock-land, texas, owned by john m. barclay. barclay grabbed his rifle and headed for the machine. he was met by an ordinary-looking man who handed him a ten-dollar bill and asked him to buy some oil and tools for the aircraft "who are you" barclay asked "never mind about my name; call it smith" the man answered. the ufo lore is populated with mysterious visitors cla

g conjunctivitis. these are the same kind of rays that tan your hide at the beach. if you lie in the bright sun without protecting your eyes you can get conjunctivitis. whatever they are, ufos radiate intense actinic rays. there are now thousands of cases in which the witnesses suffered eye-burns and temporary eye damage. even temporary blindness. after viewing a strange flying light in the night sky. one of the most extreme cases of ufo blindness occurred on the night of wednesday, october 3, 1973, in southeastern missouri. eddie webb, forty-five, of greenville, saw a luminous object in his rear-view mirror. he put his head out the window of his truck and looked back. there was a bright white flash. webb threw his hands to his face, crying "oh, my god! i'm burned! i can't see" one lens ha

e new york times, september 12, 1880 "many reputable persons" saw him as he was "engaged in flying toward new jersey" he maneuvered at an altitude of about one thousand feet, sporting "bat's wings" and making swimming-like movements. witnesses claimed to have seen his face clearly. he "wore a cruel and determined expression" the entire figure was black, standing out sharply against the clear blue sky. since he wasn't towing an advertising sign behind him, and since the primitive gliders of experimenters during that period rarely traveled far, and then usually downhill, the incidents are without explanation. leonardo da vinci studied the flights of birds in the fifteenth century and tried to build a man-powered ornithopter without success. thousands of other basement inventors have worked o

with moving wings have frequently been sighted during ufo waves. but the ufo enthusiasts tend to ignore any reports which describe things other than disks or cigar-shaped objects. in 1905 "a titanic white bird" fluttered around california. one witness, j. a. jackson "a well-known resident of silshee" was paying a visit to his outhouse at 1:30 a.m. on august 2 when he saw a brilliant light in the sky. it seemed to be attached to a seventy-foot "airship" with wings "the mysterious machine appeared to be propelled by the wings alone and rose and fell as the wings flapped like a gigantic bird" the brawley, california, news reported, august 4, 1905. others in the area reported seeing the same thing. winged beings are an essential part of the folklore of every culture. from the times of babylon

THE NECRONOMICON SIMON VERSION

an may become as popular among magicians as the strange, angelic language of enochian, discovered by dr. dee in elizabeth england. in greek, in the original ms, a common incantation would look something like this (using roman characters for the greek 'o kakos theos 'o kakos daimon 'o daimon pneuma tou ouranou thumethere! pneuma tes ges thumethate (o wicked god o wicked demon o demon spirit of the sky, remember! spirit of the earth, remember) yet, a word like shammash, the name of the solar deity, would read samas or sammas, and in the text of the necronomicon we would make the word read like its original. the "conjuration of the watcher" follows the fire god conjuration. the word "watcher" is sometimes used synonymously with "angel, and sometimes as a distinct race, apart from angelos: egr

to the desert (a form of exorcism) gelal incubus gigim xul evil spirit gidim xul evil ghost idimmu demon idpa fever kashshaptu witch lalartu phantom lalssu spectre lilit succubus maskim xul evil fiend (ambusher, lier-in-wait) mulla xul evil devil rabishu (same as maskim xul) telal wicked demon (warrior) uggae god of death uruku larvae utuk xul evil spirit zi dingir anna kanpa! spirit, god of the sky, remember! zi dinger kia kanpa! spirit, god of the earth, remember! a word concerning the original manuscript the editor and the publishers anticipate that there will be a demand at first for privileged views of the original necronomicon, whether out of curiosity's sake, or by nervous experimenters who will be certain that we did not copy a sigil correctly, etc. let us hasten to state at this

low. his step on the ladder of lights is blue. this is his seal, which you must write on perfect parchment, or no the broad leaf of a palm tree, having no other person about you who may watch you in its construction. being finished, it should be wrapped in a square of the finest silk and lain aside until such time as you desire its use, and then, it should be removed only when its light is in the sky. such is also the best time for its manufacture. the number of nebo is twelve and this is his seal: the goddess of venus is the most excellent queen inanna, called of the babylonians ishtar. she is the goddess of passion, both of love and of war, depending upon her sign and the time of her appearance in the heavens. she appears as a most beautiful lady, in the company of lions, and partakes of

ity. the horns of a stag are his symbol. his gate is the last you will come upon in the rites that follow. his step on the ladder of lights is black. this is his seal, which you must engrave on a leaden plate or bowl, keeping it well hidden from the eyes of the profane. it should be wrapped and put away as all the others, until its use is desired. it should never be removed when the sun is in the sky, but only after the night has fallen and the earth grown black, for ninib knows the best the ways of the demons that prowl among the shadows, looking for sacrifice. he knows best the territories of the ancient ones, the practices of their worshippers, and the locations of the gates. his realm is the realm of the night of time. his number is four, as the quarters of the earth, and the following

step. and thou should have with thee the seal of the particular step whereupon thou walkest, which is the seal of the star appertaining thereunto. thou must needs prepare an alter to face the north, having upon it the statues of thine deities, or some such suitable images, an offering bowl, and a brazier. upon the earth should be inscribed the gate appropriate to the walking. if above thee is the sky, so much the better. if there be a roof above thine head, it must be free from all hangings. not even a lamp should be suspended over thee, save in operations of calling, which is discussed elsewhere (if the gods grant me the time. the only light shall be from the four lamps upon the ground, at each of the four gates of the earth: of the north, one lamp; pf the east, one lamp; of the south, on

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

of sin, forget! i stand tall. i feel strong. i am free! patience chant to be said when you feel a loss of patience and feel the stirrings of anger. air of silence, surround me. quell the flame within me. breathe in the tranquility around me. may the calmness fill and ground me. eliza fegley http//www.sacredspiral.com isis moonlight beauteous love enamoured raven mourning dove spiral helix cosmos sky persephone underworld mother butterfly triple goddess morrigu this is the calling of the chosen few. writer s chant mnemosyne. mnemosyne. muse of the ancient time. keeper of the ancient rhyme. memory of that ancient age when poetry was kept on tongue, not page. whisper to me those ancient utterings. send pen and ink fluttering. eliza fegley http//www.sacredspiral.com acorns fallen from up abov

THE PATH OF KABBALAH

greater the task that one is destined to carry out, the higher the vessels he is equipped with and the deeper and higher are his descents and ascents. because of that, we must never judge a person by his acts, because we cannot know what corrections he is currently going through. the best thing to do is have this picture before us: the soil, the earth- is the egoistic level, where we are, and the sky is where the light comes from. if the light has no contact with a person, he cannot detach himself from the ground. such are his traits. if the light does shine for a person, then he seemingly detaches himself from the ground, above his egoistic will to receive. the minute the light stops shining, one falls to the ground, as though he d never been off it. he hasn t any positive powers of his o

sation of repulsion at such a desire appearing in me. that is what the recognition of evil exists for. an ordinary person does not have such feelings, he does not regard his desires as evil, but as a normal person: well i am like that but so is everybody else. it is written that god said to abraham, look now toward heaven and promised him that his seed and his people will be like the stars in the sky innumerable. stars are sparks of returning light that broke the collective soul. one collects these sparks, corrects them and thus ascends. for that reason, the sparks, which are tiny souls that rise upward, are called stars. for that reason the creator promised abraham that if he followed this path, the entire heaven would be his. death 92 of 273 q: does a part of the soul pass on from parent

call egypt. only after that they are corrected. let us take this abraham. in a different degree we might have referred to him as a prophet. a prophet is a person who has attained such a degree that he is now in direct contact with the creator. there are prophets that only speak to the creator, meaning they attain the level of spiritual speech. naturally, they do not hear any horns blowing in the sky, as the torah writes, and the voice of god does not sound off from mount sinai from gigantic speakers to the whole of mankind. it is the inner voice of one who obtains an evident contact with the creator. there are prophets that see and hear, and there are those that only see and hear afterwards. the books of the prophets demonstrate how versatile the connections of the prophets with the creat

THE ROSICRUCIAN MANIFESTOS

possession of our jewels. and so we do expect the answer and judgment of the learned, or unlearned. howbeit we know after a time there will now be a general reformation, both of divine and humane things, according to our desire, and the expectation of others: for it is fitting, that before the rising of the sun, there should appear and break forth aurora, or some clearness, or divine light in the sky; and so in the mean time some few, which shall give their names, may joyn together, thereby to increase the number and respect of our fraternity, and make a happy and wished for beginning of our philosophical canons, prescribed to us by our brother r.c. and be partakers with us of our treasures (which never can fail or be wasted) in all humility, and love to be eased of this worlds labor, and

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

have called upon wisdom and understanding so that my sacrifice, and even the wood and stone of the altar, and the water which floweth about it, may be licked up by the fire of the great coronation. as another ariadne i here offer this work to my readers as a twisted clue of silk and hemp to guide them safely through the labyrinthine mysteries of poetry and magic, whose taurine crags hug the blue sky, amorous as the kisses of pasiphae; across the elysian fields of myrtle and asphodel, up the eagle-crested slopes of olympus, and over the shining sun-scorched sands of ammon, tawny and silken as the crouching form of some colossal lion, to the cool groves of eleusis child-like dreaming in the bosom of silvery attica by the blue agean sea. yet those who would drink deeper of the wine of this m

e turn some beetling height, the dying rays of the swinburnian sun sink, those rays that ruffled the vestal purity of the clouds to the rosy blush of a lover fs kiss, and in the departing light we again find the mystic trinity midst the hellebore and thistles of existence, enthroned, eternal. the sun sinks, and the last notes of the nightingale die into the stillness of falling night. the emerald sky like the robe of some car-borne astarte, slashed with an infinite orange and red, fades into the sombre garment of night; and above silently breaks a primal sea gemmed with all the colours of the opal, deepening into a limitless amethyst, darkens, and the sun goes out. the spangled pall of night is drawn, and the lull of death is o fer us; but no, hark! the distant boom of a beetle is carried

miled and lay back to look at him. he laid her tender body on the sloping field, and felt her sighs in his embraces yield a sweeter music than all birds. but she, lost in the love she might not know, may see no further than his face, and yet, aware of her own fate, resisted like a snare. her own soft wishes. as she looked and saw his eager face, the iron rod of law grew like a misty pillar in the sky. in all her veins the blood fs desires die, and then. o sudden ardour. all her mind and memory faded, and looked outward, blind, beyond their bitterness. her arms she flung around him, and with amorous lips and tongue tortured his palate with extreme desire, and like a manad maddened; equal fire leapt in his veins; locked close for love they lie, the heart fs dumb word exprest without a sigh i

verse (the prophet in gjephthah h speaks *1. songs of the spirit, vol. i, p. 38 *2. rosa mundi and other love songs, vol. iii, p. 59 *3. jephthah, vol. i, p. 77. ha! the rose has washed its petals, and the blood pours through its burning centre from my heart. the fire consumes the light; the rosy flame leaps through the veins of blue, and tinges them with such a purple as incarnadines the western sky when storms are amorous and lie upon the breast of toiling ocean, such billows to beget as earth devours in ravening whirlpool gulphs. my veins are full, throbbing with fire more potent than all wine, all sting of fleshly pangs and pleasures. oh! the god is fast upon my back; he rides my spirit like a stallion; for i hate the awful thong his hand is heavy with *jephthah, vol. i, p. 67. again

however, one of these; living in luxury she tried to bury the recurring past, gold hours of horror, h and she trusted that ggod hath made smooth the road beneath the hearse h of her gforgetful age. h let me not shrink! truth always purifies. one night i stepped up tremulous on the stage, sang something, found my senses afterward only to that intolerable sound of terrible applause. they shook the sky with calling me to answer. and i lay. a storm of weeping swept across my frame. till the polite, the hateful manager led me to face a nation fs lunatic roar of delight *the mother fs tragedy, vol. i, p. 157. that was the beginning, but she soon got over that gand over. yes! the other thing. h she fell sacrificed before mammon, loved opulence, was quoted on the stock exchange, became the toy of

THE ABYSS AND TABAET

rear up continually and never turn away' she stationed a horned serpent, a mushussudragon, and a lahmu-hero, an ugallu-demon, a rabid dog, and a scorpion-man,aggressive umu-demons, a fish-man, and a bull-man bearing merciless weapons, fearless in battle -enuma elish the dragon of the primal oceans of the abyss opened her veins and filled her children with venom as blood, with a spell cracking the sky with the blackened flame of her will. to raise them as gods which shall master all forms of wolves, serpents and those beasts which prey upon others is the desire of tiamat. what she gave to humanity was never cleansed from the ancient darkness in the subconscious, there is still a coiling serpent within. the ancient dragon which personified the primal sea was tiamat, according to george barto

THE BOOK OF GATES

his way over the road of ament in the holy boat, and he passeth in it over this road which is without water, without being towed along. he maketh his way by means of the words of power of isis, and by means of the words of power of semsu, and the utterances of this great god himself [act as] magical protectors, and perform the slaughters of apep in the tuat, in this circle, in his windings in the sky. whosoever shall make [a copy of] these [pictures] according to the similitudes which are in writing at the northern side of the hidden palace in the tuat, they shall act as magical protectors for him that maketh them in heaven and in earth. and whosoever knoweth them shall be a soul of souls with ra. and whosoever shall make (i.e, recite) the words of power of isis and the words of power of s

e majesty of this great god taketh up his position in this circle, and he sendeth forth words unto the gods who are therein. sekhen-tuatiu is the name of the gate of this city through which this great god passeth. re-en-qerert-apt-khat is the name of this city [this is] the secret circle of the tuat into which this great god passeth on his way, and [he] cometh forth at the eastern mountain of the sky, the eater of eternity. the form thereof is in the presence of the serpent petra, which dwelleth in this city, and they (i.e, the gods) p