Michael Wynn's Occult Reference Library
SNAKE,SNAKES

Return to Occult Library Index

0 0

ath for two or three minutes, or until you are completely quieted and relaxed. you may then proceed with the meditation or ritual work. the hebrew alphabet 55 letter name value final with value meaning power a aleph 1 ox a b beth 2 house b, v g gimel 3 camel g, gh d daleth 4 door d, dh h heh 5 window h w vav 6 nail, pin, hook v, o, u z zayin 7 sword, armor z j cheth 8 fence, enclosure ch f teth 9 snake t y yod 10 hand y, i k kaph 20 ]500 palm, fist k, kh l lamed 30 ox goad l m mem 40 \600 water m n nun 50 700 fish n s samekh 60 prop s u ayin 70 eye aa,ngh p peh 80 [800 mouth p, ph x tzaddi 90 900 fish hook tz q qoph 100 ear, back of head q r resh 200 head r c shin 300 tooth s, sh t tav 400 cross t. y w h h n e o p h y t e 0 0 57 in various places throughout the many volumes of the teachin

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ped an enormous hammer, seb. frankes weltbuch 55 (see suppl. it must have been at an earlier stage that certain attributes and titles of the saviour, and some judeo-christian legends, were transferred to the heathen god, and particularly the myth of leviathan to lornmngandr. as christ by his death overmastered the monster serpent (barl. 78, 39 to 79, 14, so thorr overcomes the miggarssorni(-worm, snake that encircles the world, and similar epithets are given to both^ taking into account the resemblance between the sign of the cross and that of the hammer, it need not seem surprising that the newly converted germans should under the name of christ still have the lord of thunder and the giver of rain present to their minds; and so a connexion with mary the mother of god (p. 174) could be the

iglitiest of them being mdnagarmr (lunae canis) who is to devour the moon; but in another place, while skoll chases the sun, hati, ilru&vitnis sonr (stem. 45) dogs the moon. probably tliere were fuller legends about them all, which were never written down; an old scotch story is still remembered about' the tayl of water. to the elder series must be added sif= earth, and the mi'(5garl>sormr (world-snake. but what natiire-god can oisiin have taken the phxce of? none? and was his being not one of the primeval ones 1 &c [quoted from suppl, vol. iii^ goth. fanareis? ohg. fanari, feniri? can it be our fahnentrager, pannifer? but the early norse does not seem to have the word answering to the cloth, fana, ohg. fano (flag [has the fox holding up his tail as a standard, in the unrighteous war of be

first baptized goths down to the northmen, because that local notion already existed under heathenism, perhaps also because the church was not sorry to associate lost spirits with a heathen and fiendish divinity^ thus hellia can be explained from hellia even more readily than ostara from ostara. in the edda, hel is loki's daughter by a giantess, she is sister to the wolf fenrir and to a monstrous snake. she is half black and half of human colour bid half, en half mes horundar lit, sn. 33, after the manner of the pied people of the mid. ages; in other 1 the trad, patav. pp. 60-2 assure iis of a man's name raan, rhaan (rahan. an ohg. rahana rests on a very slender foundation" hel has no attinity at all avith on. hella petra, hellir antrum, as the goth, hallus petra shows (from hillan sonare

here contents herself with the voice of stentor, which only equals those of fifty men (5, 786. by the side of this we may put some features in the edda, which have to do with thorr especially: he devours at a wedding one ox and eiglit salmon, and drinks three casks of mead, siem. 73; another time, through a horn, the end of which reaches to the sea, he drinks a good portion of this, he lifts the snake that encircles the whole world off one of its feet, and with his hammer he strikes three deep valleys in the rocky mountain, sn, 59, 60. again, teutonic mythology agrees with the greek in never imputing to its gods the deformity of many heads, arms or legs; they are only bestowed 21 322 condition of gods. on a few heroes and animals, as some of the greek giants are ekaroyyetpe. such forms ar

, ii. 13, 45, hermes escorted priam as a myrmidon warrior 24, 397, and athene the young telemachus as mentor, in the same way othin appeared as the chariot-driver bruno (p. 330, or as a one-eyed old man. metamorphoses of gods into animals in teutonic mythology take place only for a definite momentary purpose, to which the character of the animal supplies the key; e.g, o'isinn takes the shape of a snake, to slip throu ,di a 22 338 condition of gods. hole lie has bored (sn. 86, and of an eagle, to fly away in haste (86, loki that of a fly, in order to sting (131, or to creep through a keyhole (356; no larger designs are ever compassed by such means. so, when athene flies away as a bird, it expresses the divinity of her nature and the suddenness of her departure. but the swan or bvill, into w

, not only proper names, but other expressions concrete and abstract: goth. ermanaricus (airmanareiks, ohg. irmanrih, as. eormenric, on. lormunrekr, where the u agrees with that in the national name hermundurus; ohg. irmandegan, irmandeo, irmanperaht, irmanfrit, irminolt, irmandrut, irmangart, irmansuint &c. attention is claimed by the names of certain animals and plants: the on. lormungandr is a snake, and lormunrekr a bull, the as. eormenwyrt and eormenleaf is said to be a mallow, which i also 1 pertz 1. 200. 300. 2, 290. 463. 481; the abbas irmino of charles the great's time is known well enough now; and a female name larmin is met with in deeds. zo2 heroes, find written geormenwyrt, geormenleaf. authorities for irmangot, irmandiot, os. irminthiod, irminman, irmansul &c &c, have been gi

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

e represented by a horn, and the goddess by a large conch shell. there are a great variety of deity figures in museum shops as well as new age shops and those selling goods from particular areas of the world. you may, however, feel more comfortable with a ceramic animal, bird or reptile for which you feel an affinity: a tiger for courage, an eagle for vision, a cat for mystery and independence, a snake for regeneration. this is what native americans call our personal totem or power creature. you may find some of these are, in some cultures, the symbols of divinities. there is, for example, bast, the cat-headed egyptian goddess who protected women- especially in pregnancy and childbirth- the home, pleasure and joy. bast was originally a lion goddess who symbolised the fertilising rays of th

into battle. she is especially good for women's assertiveness and self-confidence rituals. she carries a sword and wears a helmet. kali kali, the dark side of the hindu mother goddess, came into being when shiva, the husband of the mother goddess shakti, taunted her for her dark skin. in fury she carried out rituals until her skin became golden inside. shakti then shed her black outer skin like a snake and it formed the avenging destroying persona of kali. kali is depicted with her four arms holding weapons and the heads of her victims, her tongue lolling out, and covered in blood, signifying her power over life and death. she is often pictured dancing on shiva whose body she trampled on, destroyed and then danced on once more to restore him to life. kali is invoked to remove fear and, it

om her headdress to see if it was free from sin. she can be invoked for all rituals of justice, uncovering secrets, truth and trustworthiness. hermes hermes is the greek messenger god who travelled between dimensions. he is associated with the wise ancient egyptian god thoth and the later roman mercury. he is credited with great knowledge, healing powers and medical knowledge. the double entwined snake of hermes' and mercury's caduceus, or wand, which is often a living growing staff, is a symbol both of healing and of powerful communication. the snake forms two circles, the interlinked cycles of good and evil, life and death, light and darkness. the wings on the caduceus are for wisdom, guarding against gossip and malicious words as well as illness. among hermes' many patronages were money

vervain. ruled by the sun. tarragon a mild stimulant, tarragon helps the nervous system to overcome restless exhaustion that can stand in the way of relaxation, while also soothing anxieties so sleep comes easily. it is also good for stimulating the kidneys and is a traditional remedy for toothache and digestive problems. once associated with dragons and serpent goddesses and the ability to cure snake-bites, tarragon has now become associated with rituals and decisions involving shedding what is redundant, as a snake sheds its skin. it is good for regeneration and helps the user to focus on new targets. ruled by mercury. thyme thyme brings good health, improves memory and mental abilities and has powerful antiseptic properties. it is said to aid recall of the past and allow glimpses into

ALEISTER CROWLEY ACROSS THE GULF

red badges of her office. also in the sixth month they exposed me to the sun in the desert where was no shade or clothing; and in the seventh month they laid me in a bed with a sorceress, that fed on the blood of young children, and, having been in prison for a long time, was bitterly an-hungered; and in the eighth month they gave me the aspic of nile, and the royal uraeus serpent, and the deadly snake of page 3 gulf.txt the south country, for playmates; but i passed scatheless through all these trials. and in the ninth month i was weaned, and my mother bade me farewell, for never again might she look upon my face, save in the secret rites of the gods, when we should meet otherwise than as babe and mother, in the garment of that second birth which we of khemi knew. the next six years of my

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

re of saturn adar 4. sphere of jupiter marduk 5. sphere of mars nergal 6. sphere of the sun utu 7. sphere of venus inanna 8. sphere of mercury nebo 9. sphere of the moon nanna 10. sphere of the elements kia 11. air anna 12. mercury gudud 13. moon sin 14. venus dlibat 15. aries agru (xubur) 16. taurus kakkab u alap shame (kingu) 17. gemini re'u kinu shame u tu'ame rabuti (viper) 18. cancer shittu (snake) 19. leo kalbu rabu (lakhamu) 20. virgo shiru (whirlwind) 21. jupiter umunpaddu 22. libra zibanitum (ravening dog) 23. water badur 24. scorpio akrabu (scorpion-man) 25. sagittarius pa-bil-sag (hurricane) 26. capricorn suxur mash (fish-man) 27. mars mastabarru 28. aquarius gula (horned beast) 29. pisces dilgan u rikis nuni (weapon) 30. sun shamash 30. fire ag 30. saturn kaimanu 30 (bis) earth

izhidda, horned serpent, the lady of the magick wand. this is the book of ninaxakuddu, the queen, mistress of the incantations. this is the book of asalluxi, the king, the lord of magick. this is the book of azag, the enchanter. this is the book of egura, the dark waters of absu, realm of ereshkigal, queen of death. this is the book of the ministers of knowledge, firik and pirik, the demon of the snake-entwined magick wand and the demon of the thunderbolt, protectors of the arcane faith, the most secret knowledge, to be hidden from those not of us, from the uninitiated. this is the book of asaru, the eye on the throne. this is the book of ushumgallum, mighty dragon, born of hubur, of the battle against the elder gods. this is the book of endukugga and nindukugga, male and female monsters o

of the secret shape he armed himself with the disc of power in chariots of fire he went forth with a shouting voice he called the spell with a blazing flame he filled his body dragons, vipers, all fell down lions, horse-men, all were slain. the mighty creatures of hubur were slain the spells, the charms, the sorcery were broken. naught but tiamat remained. the great serpent, the enormous worm the snake with iron teeth the snake with sharpened claw the snake with eyes of death, she lunged at marduk with a roar with a curse she lunged. marduk struck with the disc of power blinded tiamat's eyes of death the monster heaved and raised its back struck forth in all directions spitting ancient words of power screamed the ancient incantations marduk struck again and blew an evil wind into her body

ALEISTER CROWLEY BOOK OF LIES

ead. therefore is man only himself when lost to himself in the charioting. book of lies get any book for free on: www.abika.com 25 [26] commentary( eta) cheth is the chariot in the tarot. the charioteer is the bearer of the holy grail. all this should be studied in liber 418, the 12th aethyr. the chapter is called "steeped horsehair" because of the mediaeval tradition that by steeping horsehair a snake is produced, and the snake is the hieroplyphic representation of semen, particularly in gnostic and egyptian emblems. the meaning of the chapter is quite clear; the whole race-consciousness, that which is omnipotent, omniscient, omnipresent, is hidden therein. therefore, except in the case of an adept, man only rises to a glimmer of the universal consciousness, while, in the orgasm, the mind

temple, liber 418 will explain most of the allusions in this chapter. in paragraphs 5 and 6 the author frankly identifies himself with the beast referred to in the book, and in the apocalypse, and in liber legis. in paragraph 6 the book of lies get any book for free on: www.abika.com 105 word "angel" may refer to his mission, and the word "lion-serpent" to the sigil of his ascending decan (teth= snake=spermatozoon and leo in the zodiac, which like teth itself has the snake-form. theta first written sun= lingam- yoni and sol) paragraph 7 explains the theological difficulty referred to above. there is only one symbol, but this symbol has many names: of those names babalon is the holiest. it is the name referred to in liber legis, 1, 22. it will be noticed that the figure, or sigil, of babal

rd these as ignorant, on account of their assumption of knowledge. book of lies get any book for free on: www.abika.com 107 [111] 51 kappa-epsilon-phi-alpha-lambda-eta nu-alpha terrier-work doubt. doubt thyself. doubt even if thou doubtest thyself. doubt all. doubt even if thou doubtest all. it seems sometimes as if beneath all conscious doubt there lay some deepest certainty. o kill it! slay the snake! the horn of the doubt-goat be exalted dive deeper, ever deeper, into the abyss of mind, until thou unearth the fox that. on, hounds! yoicks! tally-ho! bring that to bay! then, wind the mort! book of lies get any book for free on: www.abika.com 108 [112] commentary( nu-alpha) the number 51 means failure and pain, and its subject is appropriately doubt. the title of the chapter is borrowed fr

rater perdurabo followed in his youth. this chapter should be read in connection with "the soldier and the hunchback" of which it is in some sort an epitome. its meaning is sufficiently clear, but in paragraphs 6 and 7 it will be noticed that the identification of the soldier with the hunchback has reached such a pitch that the symbols are interchanged, enthusiasm being represented as the sinuous snake, scepticism as the goat of the sabbath. in other words, a state is reached in which destruction is as much joy as creation (compare chapter 46) beyond that is a still deeper state of mind, which is that. book of lies get any book for free on: www.abika.com 109 [113] 52 kappa-epsilon-phi-alpha-lambda-eta nu-beta the bull-baiting fourscore and eleven books wrote i; in each did i expound the gr

ater in thy belly? thou shalt go twenty more with a firebrand at thy rump! ay! all thine aspiration is to death: death is the crown of all thine aspiration. triple is the cord of silver moonlight; it shall hang thee, o holy one, o hanged man, o camel-termination-of-thethird- person-plural for thy multiplicity, thou ghost of a non-ego! could but thy mother behold thee, o thou unt!(37) the infinite snake ananta that surroundeth the universe is but the coffin-worm [156] commentary( omicron-gamma) the hebrew letter gimel adds up to 73; it means a camel. the title of the chapter is borrowed from the well-known lines of rudyard kipling: book of lies get any book for free on: www.abika.com 153 "but the commissariat camel, when all is said and done 'e's a devil and an awstridge and an orphan-child

ALEISTER CROWLEY BOOK OF THE LAW

down the wretched& the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever. nuit! hadit! ra-hoor-khuit! the sun, strength& sight, light; these are for the servants of the star& the snake. ii,22: i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocence is a lie. be strong, o man! lust, enjoy all things of sense and rapture: fear not that any

y place shall be untouched throughout the centuries: though with fire and sword it be burnt down& shattered, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed 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

quarters (these are the adorations, as thou hast written, as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit! iii,39: all this and a book to say how thou didst come hither and a reproduction of this ink and paper for ever- for in it is the word secret& not only in the english- and thy comment upon this the book of the law shall be printed beautifully in red ink and black upon beautiful paper made by hand; and to each man and woman that thou meetest, wer

ALEISTER CROWLEY DUTY

wn the wretched and the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live! now let it be understood if the body of the king dissolve, he shall remain in pure ecstacy for ever. nuit hadit ra-hoor-khuit. the sun, strength and sight, light these are for the servants of the star& the snake" duty get any book for free on: www.abika.com 6 each being is, exactly as you are, the sole centre of a universe in no wise identical with, or even assimilable to, your own. the impersonal universe of "nature" is only an abstraction, approximately tru, of the factors which it is convenient to regard as common to all. the universe of another is therefore necessarily unknown to, and unknowable

ALEISTER CROWLEY LIBER 777

ed man riding a bear, carrying a viper. trumpeter with him. 24 23 \ya aim man with 3 heads a serpent s, a man s (having two stars on his brow, and a calf s. rides on viper and bears firebrand. 25 26 \yb bim dragon with 3 heads a dog s, man s, and gryphon s. 26 29$ twrtca asteroth hurtful angel or infernal dragon, like berot, with a viper [breath bad. 28 32! yadmsa asmoday 3 heads (bull, man, ram, snake s tail, goose s feet. rides, with lance and banner, on a dragon. 29 35= cwjrm marchosias wolf with a gryphon s wings and serpent s tail. breathes flames. clix. goetic demons of decans by day (cadent. clx. magical images of col. clix. 15 3& wgacw vassago like agares. 16 6$ rplaw valefor lion with ass s head, bellowing 17 9! wmyap paimon crowned king on dromedary, accompanied by many musicians

29 71$ lafnd dantalion man with many countenances, all men s and women s, carries a book in right hand. clxv. goetic demons &c. by night (cadent. clxvi. magical images of col. clxv. 15 39 [lam malphas crow with sore throat. 16 42$ rapw vepar mermaid. 17 45$ and! anyw vin lion on black horse carrying viper. 18 48# tnguh haagenti bull with gryphon s wings. 19 51 \lub balam 3 heads (bull, man, ram, snake s tail, flaming eyes. rides bear, carries goshawk. 20 54$ and \rwm murmur warrior with ducal crown rides gryphon. trumpeters. 22 57# wcw oso leopard. 24 60$ lwpn napula lion with gryphon s wings. 25 63= rdna andras angel with raven s head. rides black wolf, carries sharp sword. 26 66= rwamyk kimaris warrior on black horse. 28 69= barwakd decarabia a star in a pentacle. 29 72% lamwrdna androm

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

me, o come! i am numb with the lonely lust of devildom. thrust the sword through the galling fetter, all-devourer, all-begetter; give me the sign of the open eye, and the token erect of thorny thigh, and the word of madness and mystery, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! vi i am thy mate, i am thy man, goat of thy flock, i am gold, i am god, flesh to thy bone, flower to thy rod. with hoofs of steel i race on the rocks through solstice stubborn to equinox. and i rave; and i rape and i rip a

m the false conceptions attached to it by the ahamkara or ego-making facility, whose assumption that conscious individuality constitutes existence let it to consider its own apparently catastrophic character as pertaining to the order of nature. 47 the undulatory formula of putrefaction is represented in the qabalah by the letter n, which refers to scorpio, whose triune nature combines the eagle, snake and scorpion. these hieroglyphs themselves indicate the spiritual formulae of incarnation. he was also anxious to use the letter g, another triune formula expressive of the aspects of the moon, which further declares the nature of human existence in the following manner. the moon is in itself a dark orb; but an appearance of light is communicated to it by the sun; and it is exactly in this w

dered as the result of the conjunction of nuit and hadit. if the second a is included, its import is to affirm the operation of the holy ghost and the formulation of the babe in the egg, which precedes the appearance of the hermit "my lord! my secret self beyond self, hadith, all father! hail, on, thou sun, thou life of man, thou fivefold sword of flame! thou goat exalted upon earth in lust, thou snake extended upon earth in life! spirit most holy! seed most wise! innocent babe. inviolate maid! begetter of being! soul of all souls! word of all words, come forth, most hidden light" ede "devour thou me" edu "thou dost devour me" angelos ton theon "thou angel of the gods" anlala "arise thou in me, free flowing, thou who art naught, who art naught, and utter thy word" lai "i also am naught! i

things that dwell in the abodes of night, spring into sight demons, dog-faced, 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 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 hea

moonworth: ranunculus: 14 :sparrow, dove, swan :myrtle, rose, clover: 15 :ram, owl :tiger lily, geranium: 16 :bull (cherub of earth :mallow: 17 :magpie, hybrids :hybrids, orchids: 18 :crab, turtle, sphinx :lotus: 19 :lion (cherub of fire :sunflower: 20 :virgin, anchorite, any :snowdrop, lily, narcissus: solitary person or animal: 21 :eagle :hyssop, oak, poplar, fig: 22 :elephant :aloe :23 :eagle-snake-scorpion :lotus, all water plants (cherub of water: 24 :scorpion, beetle, lobster or :cactus: crayfish, wolf: 25 :centaur, horse, hyppogriff :rush: dog: 26 :goat, ass :indian hemp, orchis root: thistle: 27 :horse, bear, wolf :absinthe, rue: 28 :man or eagle (cherub of air:(olive) cocoanut: peacock: 29 :fish, dolphin, crayfish :unicellular organisms, opium: beetle: 30 :lion, sparrowhawk :sunf

hannes dee "sir edward kelly" thomas vaughan, elias ashmole, molinos, adam weishaupt, wolfgang von goethe, ludovicus rex bavariae, richard wagner "alphonse louis constant" friedrich nietzsche, hargrave jennings, carl kellner, forlong dux, sir richard burton, sir richard payne knight, paul gauguin, docteur gerard encausse, doctor theodor reuss "and sir aleister crowley" oh sons of the lion and the snake! with all thy saints we worthily commemorate them worthy that were and are and are to come. may their essence be here present, potent, puissant, and paternal to perfect this feast"(at each name the "deacon "signs+ with thumb between index and medius. at ordinary mass it is only necessary to commemorate those whose names are italicised, with wording as is shown" the people. so mote it be. 354

tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphtatharath, its colours orange (for mercury is the sphere of the sephira hod, 8) yellow, purple, grey and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake, etc, etc. 376 3. you would then prepare your place of working accordingly. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius agrippa and other books) you would draw in the four colours with such other devices as your experience may suggest. 4. and so on. we cannot here e

im some other than he is; no useless moment in his past. then what is his future? the "victoria" is not a wagon; it is not intended for carting hay. it is not a sulky; it is useless in trotting races. 37. so the adept has military genius, or much knowledge of greek; how do these attainments help his purpose, or the purpose of the brothers? he was ut to death by calvin, or stoned by hezekiah; as a snake he was killed by a villager, or as an elephant slain in battle under hamilcar. how do such memories help him? until he have thoroughly mastered the reason for every incident in his past, and found a purpose for every item of his present equipment<brother known to me was repeatedly baffled in this meditation. but one day being thrown with his horse over a sheer cliff of forty feet, and esc

ALEISTER CROWLEY MAGICK WITHOUT TEARS

art to argue with the chinese, if i were you; they might remind you that you exude the stench peculiar to corpses. again, that other "hymn to st. thomas, as i ought perhaps to have called it "doubt. doubt thyself doubt even if thou doubtest thyself. doubt all doubt even if thou doubtest all "it seems sometimes as if beneath all conscious doubt there lay some deepest certainty. o kill it! slay the snake "the horn of the doubt-goat be exalted "dive deeper, ever deeper, into the abyss of mind, until thou unearth that fox that. on, hounds! yoicks! tally-ho! bring that to bay "then, wind the mort" once more- what a book that is: i never realized it until now! it says- see that double page at the onset, one with" and the other with" alone upon the blank. moreover you should read the long essay "

ALEISTER CROWLEY MEDITATION

ics, ethics, religion will seem so many toys, and your magical will will be free from these inhibitions. in burma there is only one animal which the people will kill, russell's viper; because, as they say "either you must kill it or it will kill you; and it is a question of which sees the other first. now any one idea which is not the idea must be treated in this fashion. when you have killed the snake you can use its skin, but as long as it is alive and free, you are in danger. and unfortunately the ego-idea, which is the real snake, can throw itself into a multitude of forms, each clothed in the most brilliant dress. thus the devil is said to be able to disguise himself as an angel of light. under the strain of a magical vow this is too terribly the case. no normal human being understand

othed in the most brilliant dress. thus the devil is said to be able to disguise himself as an angel of light. under the strain of a magical vow this is too terribly the case. no normal human being understands or can understand the temptations of the saints. an ordinary person with ideas like those which obsessed st. patrick and st. antony would be only fit for an asylum. the tighter you hold the snake (which was previously asleep in the sun, and harmless enough, to all appearance, the more it struggles; and it is important to remember that your hold must tighten correspondingly, or it will escape and bite you. just as if you tell a child not to do a thing- no matter what- it will immediately want to do it, thought otherwise the idea might never have entered its head, so it is with the sai

house of magick lore. little bo peep she lost her sheep, and couldn't tell where to find them. leave them alone! and they'll come home, dragging their tails behind them "bo" is the root meaning light, from which spring such words as bo-tree, bodhisattva, and buddha. and "peep" is apep, the serpent apophis. this poem therefore contains the same symbol as that in the egyptian and hebrew bibles. the snake is the serpent of initiation, as the lamb is the saviour. this ancient one, the wisdom of eternity, sits in its old anguish awaiting the redeemer. and this holy verse triumphantly assures us that there is no need for anxiety. the saviours will come one after the other, at their own good pleasure, and as they may be needed, and drag their tails, that is to say those who follow out their holy

nmanifested side is peace and silence, of which there is no symbol. in the hindu system the great work is represented by saying that this serpent, which is normally coiled at the base of the spine, rises with her hood over the head of the yogi, there to unite with the lord of all. the serpent is also he who poisons. it is that force which destroys the manifested universe. this is also the emerald snake which encircles the universe. this matter must be studied in liber lxv, where this is discussed incomparably. in the hood of this serpent are the six jewels, three on each side, ruby, emerald, and sapphire, the three holy elements made perfect, on both sides in equilibrium. 109) chapter xii the robe the robe of the magician may be varied according to his grade and the nature of his working

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

n the column shines and slays the star that hath eleven rays. abrahadabra! bell. rise and give the threefold sign, remaining in the sign of apophis- typhon to invoke whatever force thou wishest to invoke. bell repeat all of part i, and then forcibly say: by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me ra-hoor-khuit! ntes this pentagram ritual is combined openly with the hexagram, for the secret formulation of abrahadabra. the hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tiphareth (lowest bottom point. keep in mind that this ritu

ALEISTER CROWLEY THE HEART OF THE MASTER

c, wonderful, and the name of his house 418 (this name to be communicated to those worthy of that initiation) xii. let not the waters wheron thou journeyest wet thee! and, being come to shore, plant thou the vine and rejoice without shame. xiii. the universe is change: every change is the effect of an act of love; all acts of love contain pure joy. die daily! death is the apex of one curve of the snake life: behold all opposites as necessary complements, and rejoice! xiv pour thine all freely from the vase in thy right hand, and lose no drop! hath not thy left hand a vase? transmute all wholly into the image of thy will, bringing each to its true token of perfection! dissolve the pearl in the wine-cup: drink, and make manifest the virtue of that pearl! xv with thy right eye create all for

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

down the wretched& the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever. nuit! hadit! ra-hoor-khuit! the sun, strength& sight, light; these are for the servants of the star& the snake" the new comment there is a good deal of the nietzschean standpoint in this verse. it is the evolutionary and natural view. of what use is it to perpetuate the misery of tuberculosis, and such diseases, as we now do? nature's way is to weed out the weak. this is the most merciful way, too. at present all the strong are being damaged, and their progress hindered by the dead weight of the weak

will purge, reincarnation make whole, these errors and abortions. nature herself may be trusted to do this, if only we will leave her alone. but what of those who, physically fitted to live, are tainted with rottenness of soul, cancerous with the sin-complex? for the third time i answer: the christians to the lions! hadith calls himself the star, the star being the unit of the macrocosm; and the snake, the snake being the symbol of going or love, and the chariot of life. he is harpocrates, the dwarf-soul, the spermatozoon of all life, as one may phrase it. the sun, etc, are the external manifestations or vestures of this soul, as a man is the garment of an actual spermatozoon, the tree sprung of that seed, with power to multiply and to perpetuate that particular nature, though without nec

; in such cases he must be content to appeal to the few. he must wait for the world to awake to the value of his work. the greater he is, the more individual and the less intelligible he will appear to be, although in reality he is more universal and more simple than anybody. he must be indifferent to anything but his own integrity in the realization and imagination of himself. al ii,22 "i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocence is a lie. be strong, o man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee fo

leph-mem-nun is 91, which added to 2 makes 93. amoun is of course jupiter in his highest form. to understand this note fully one must have studied "the paris working; also one must be an initiate of the o.t.o. al ii,50 "blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green" the new comment there is here suggested the image of "the star and the snake. al ii,51 "purple beyond purple: it is the light higher than eyesight" the old comment 51. purple- the ultra-violet (v.51, the most positive of the colours. green- the most negative of the colours, half-way in the spectrum. the magical image of hadit is therefore an eye within a coiled serpent, gleaming red- the spiritual red of the spirit of nature, the letter shin, not mere fire- at the ap

y place shall be untouched throughout the centuries: though with fire and sword it be burnt down& shattered, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord" the old comment 34. this prophecy, relating to centuries to come, does not concern the present writer at the moment. yet he must expound it. the hierarchy of the egyptians gives us this genealogy

rhaps) apollonius of tyana. in the conditions then obtaining, several magi were required and bring fresh "force& fire" of horus fever from the "skies" of nuit skies. another woman see comment on "venus" of the shall awake chapt. i. 15. adonis legends. we have no clue to her name. the lust and the might and worthiness the "holy ghost" worship of the of hadit within men; also or "satan" indwelling. snake the cult of the spermatozoon the key to magick in the snake apophis the destroyer. another soul of the union of aiwaz and pan as god and god and beast the beast in aleister goat; mary &c: crowley. the identification as mother of the of matter and spirit in son of god, fertilized our doctrine. by the dove- or bull, swan &c. the doctrine of the regenerate incorruptible body. another sacrifice

quarters (these are the adorations, as thou hast written, as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit" the new comment see the translation of the stele in the introduction to book 4 part iv. note the four quarters or four solar stations enumerated in lines 3 and 4 of the first stanza, and compare the ritual given in liber samekh (book 4 part iii, appendix. al iii,39 "all this and a book to say how thou didst come hither and a reproduction of this

life that grows from earth to heaven. this book is now to him "as silver" he sees it pure, white and shining, the mirror of his own being that this ordeal has purged of its complexes. to reach this sphere he has had to pass through a path of darkness where the four elements seem to him to be the universe entire. for how should he know that they are no more that the last of the 22 segments of the snake that is twined on the tree? assailed by gross phantoms of matter, unreal and unintelligible, his ordeal is of terror and darkness. he may pass only by favour of his own silent god, extended and exalted within him by virtue of his conscious act in affronting the ordeal. al iii,65 "through the second, gold" the new comment the next sphere reached by the aspirant is named beauty, numbered 6, an

ALEISTER CROWLEY THE OTO GNOSTIC MASS

s dee, sir edward kelly, thomas vaughan, elias ashmole, molinos, adam weishaupt, wolfgang von goethe, ludovicus rex bavariae, richard wagner, alphonse louis constant, friedrich nietzsche, hargrave jennings, carl kellner, forlong dux, sir richard payne knight, paul gaugin, sir richard francis burton, doctor grard encausse, doctor theodor reuss, and sir aleister crowley--oh sons of the lion and the snake! with all thy saints we worthily commemorate them worthy that were and are and are to come. may their essence be here present, potent, puissant and paternal to perfect this feast! the people: so mote it be. the earth the deacon: mother of fertility on whose breast lieth water, whose cheek is caressed by air, and in whose heart is the sun's fire, womb of all life, recurring grace of seasons

ALEISTER CROWLEY THE SWORD OF SONG

as you read them; buddha was as drunk as a british officer when he uttered his besotted command. there, my dear children, is the conclusion to which we are brought if you insist that he was serious! i answer no! alone among men then living, the buddha was sober, and saw truth. he, who was freed from the coils of the reat serpent theli coiled round the universe, he knew how deep the slaver of that snake had entered into us, infecting us, rotting our very bones with poisonous drunkenness. and so his cutting irony drink no intoxicating drinks! when i go to take pansil* it is in no spirit of servile morality; it is with keen sorrow gnawing at my heart. these five causes of sorrow are indeed the heads of the serpent of desire. four at least of them snap their fans on me in and by virtue of my v

it was, for a temple was set up in his way, and there he saw the grisly goat enthroned. but he knew better than to judge a goat from a goat s head and hoofs. and the first week he sacrificed to that goat1 a crown every day. the second a phallus. the third a silver vase of blood. the fourth a royal sceptre. the fifth a sword. the sixth a heart. the seventh a garland of flowers. the eighth a grass-snake. the ninth a sickle. and the tenth week did he daily offer up his own body. said the goat: though i be not an ox, yet am i a sword. masked, o god! cried the adept. verily, an thou hadst not sacrificed there was silence. and under the goat s throne was a rainbow2 of seven colours: our father fitted himself as an arrow to the string (and the string was waxed well, dipped in a leaden pot wherei

serpents. the big-nose-folk= the jews. we leave the rest to the insight of the reader. appendix ii 118 abracadabra* amethsh. ye fylfar. mysterium matris.1 evocatio. lucus. ain elohim. the chariot. four hundred and eighteen. five are one, and six are diverse, five in the midst and three on each side. the word of power, double in the voice of the master. ain elohim. four sounds of four force. o the snake hath a long tail! amen. ain elohim. sudden death: thick darkness: ho! the ox! one, and one, and one: creater, preserver, destroyer, ho! the redeemer! thunder-stone: whirlpool: lotus-flower: ho! for the gold of the sages! ain elohim. and he was silent for a great while, and so departed our father from him. forth he went along the dusty desert and met an antient woman bearing a bright crown of

ALEISTER CROWLEY EQ I 1

rth, that trembled with delight at the male caress of night. velvet soft the wizard trod to the sabbath of his god. with his naked feet he made starry blossoms in the glade, softly, softly, as he went to the sombre sacrament, stealthy stepping to the tryst in his gown of amethyst. earlier yet his soul had come to the hill of martyrdom, 37 where the charred and crook d stake like a black envenomed snake by the hangman's hands is thrust through the wet and writhing dust, never black and never dried heart's blood of a suicide. he had plucked the hazel rod from the rude and goatish god, even as the curved moon's waning ray stolen from the king of day. he had learnt the elvish sign; given the token of the nine: once to rave, and once to revel, once to bow before the devil, once to swing the thu

ld 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 on that blood her babes are feeding. oh! like a rose-winged pelican she hath bred ble

n to the deeps of foul hot death, across the seas, through the fires, past the palace of desires; where he will, whether he will or no, if i go, i care not whither i go. for in me is the taint of the faery blood. fast, fast, its emerald flood leaps within me, violent rude like a bestial faun's beatitude. in me the faery blood runs hard: my sires were a druid, a devil, a bard, a beast, a wizard, a snake and a satyr; for- as my mother said- what does it matter? 44 she was a fay, pure of the faery; queen morgan's daughter by an aery demon that came to orkney once to pay the beetle his orisons. so, it is i that writhe with the twitch of the faery blood, and the wizard itch to attain a matter one may not utter rather than sink in the greasy splutter of britons munching their bread and butter; a

stars filling that silence and solitude with a music and a motion that are more silent and more still than they; thou shalt sit throned on the invisible, thine eyes fixed upon that which we call nothing, because it is beyond everything attainable by thought, or trance, thy right hand gripping the azure rod of light, thy left hand clasped upon the scarlet scourge of death; thy body girdled with a snake more brilliant than the sun, its name eternity; thy mouth curved moonlike in a smile, in the invisible kiss of nuit, our lady of the starry abodes; thy body's electric flesh stilled by sheer might to a movement closed upon itself in the controlled fury of her love- nay, beyond all these images art thou (little brother) who art passed from i and thou, and he unto that which hath no name, no i

, like a golden flame rolled in a cloud of smoke over the dark altar of decay. listen "have you got religion. are you saved. do you love jesus "brother, god can save you. jesus is the sinner's friend. rest your head on jesus. dear, dear jesus" curse till thunder shake the stars! curse till this blasphemy is cursed from the face of heaven! curse till the hissing name of jesus, which writhes like a snake in a snare, is driven from the kingdom of faith! once "eloi, eloi, lamma sabachthani" echoed through the gloom from the cross of agony; now jerry mcauley, that man of god, ill-clothed in cheap leeds shoddy, bobbing in a tin bethel, bellows "do you love jesus" and talks of that mystic son of him who set forth the sun and the moon, and 172 all the hosts of heaven, as if he were first cousin to

he pants, and for a moment he props his heavy load up against the door of the postern. then these two, the sorceress and the hangman, silently creep out into the night, back into the gloom of the forest, carrying between them the slumbering spirit of science and art sleeping in the corse of a young man, whose golden hair streams gleaming in the moonlight, and around whose white throat glistens a snake-like bruise of red, of purple, and of black. there under the oaks by an age-worn dolmen did they celebrate their midnight mass "look you! i must needs tell you, i love you well, as you are to-night; you are more desirable than ever you have been before. you are built as a youth should be. ah! how long, how long have i loved you. but to-day i am hungry, hungry for you" thus under the golden b

roth or the dregs of the first cup: drink and hold fast to the sword of resolution- onwards, ever onwards, and fear not! devils shall beset the path of the righteous, and demons, and all the elemental spirits of the abyss. yet fear not! for they add grandeur and glory to the might of god's power. pass on, but keep thy foot upon their necks, for in the region whither thou goest, the seraph and the snake dwell side by side "sume lege" open the book of thyself, take and read. eat, for this is thy body; drink, for this is the blood of thy redemption. the sun thou seest by day, and the moon thou beholdest by night, and all the stars of heaven that burn above thee, are part of thyself- are thyself. and so is the bowl of space which contains them, and the wine of time in 195 which they float; for

ut past the morning and the night in the manliness of might, to the conquest of thyself, and to the usurpation of the throne of god! 215 the king the king is the undying one; he is the life and the master of life; he is the great living image of the sun, the sun, and the begetter of the sun. he is the divine child, the god-begotten one, and the begetter of god. he is the potent bull, the jewelled snake, the fierce lion. he is the monarch of the lofty mountains, and the lord of the woods and forests, the indweller of the globes of flame. as a royal eagle he soars through the heavens, and as a great dragon he churns up the waters of the deep. he holds the past between his hands as a casket of precious stones, the future lies before him clear as a mirror of burnished silver, and to-day is as

ALEISTER CROWLEY EQ I 5

inherent in all the tendencies, therefore deliver ye yourselves by earnest effort" ananda metteya. 59 the sabbath""to a. e. w" occult, forbidden lights move in the royal rites. diaphanous, they dance above the souls in trance that have attained to their untold inheritance. above the mystic masque, like plumes upon a casque, they wave their purple and red above each haggard head. thy are like gems snake-rooted, basilisks' bed. here were the tables set for baal and baphomet: her was the altar drest with fire and alkahest for many a holy host, for many a goodly guest. here was the veil, and here the sword and dagger of fear. here was the circle traced, and here the pillar placed for him the utterly unfathomably chaste. 60 here grew the murmur grim of the low-muttered hymn; here sound itself c

with carved bowls whose crimson craves green wine of hashish, black wine of datura, like the yann's earlier and its latter waves! these wines soothed well the spleen of the desert's bastard brother thuba mleen. iv he drank, and eyed the slaves"'mwass, dagricho, xu-xculgulura, saddle your mules" he whispered "ride full slow unto bethmoora and bid the people of the city know that that most ancient snake, the crone of utnar v hi, is awake" v thus twisted he his dagger in the hearts of those two slaves that bore him wine; for they knew well the arts of utnar v hi- what the grey crone craves- knew how their kindred in the vines and marts of bright bethmoora, thus accurst, would rush to the mercy of the desert's thirst. 145 vi i would that mana-yood-sushai would lean and listen, and hear the ti

ALEISTER CROWLEY EQ I 5

lady nuit, and beneath her is the flaming winged disk, and below the altar of ra-hoor-khuit, even as it is upon the stele of revealing. but below is the supine figure of seb, into whom is concentrated all that clotted blood. and there comes a voice: it is the dawn of the aeon. the aeons of cursing are passed away. force and fire, strength and sight, these are for the servants of the star and the snake. and now i seem to be lying in the desert, exhausted. the desert, near sidi aissa "november" 25, 1909. 1.10- 2 p.m. the cry of the 25th aethyr, which is called vti there is nothing in the stone but the pale gold of the rosy cross. now there comes an angel with bright wings, that is the angel of the 25th aire. and all the aire is a dark olive about 21 him, like an alexandrite stone. he bears

m be as motes dancing in the beam of mine eye! i am he that swalloweth up death and victory. i have slain the crown d goat, and drunk up the great sea. like the ash of dried leaves the worlds are blown before me. thou hast passed by me, and thou hast not known me. woe unto thee, that i have not devoured thee altogether! on my head is the crown, 419 rays far-darting. and my body is the body of the snake, and my soul is the soul of the crowned child. though an angel in white robes leadeth me, who shall ride upon me but the woman of abominations? who is the beast? am not i one more than he? in 22 his hand is a sword that is a book. in his hand is a spear that is a cup of fornication. upon his mouth is set the great and terrible seal. and he hath the secret of v. his ten horns spring from five

he is a jocund and a ruddy god, and his laughter is the vibration of all that exists, and the earthquakes of the soul. one is conscious of the whirring of the wheel thrilling one, like an electric discharge passing through one. 42 now i see the figures on the wheel, which have been interpreted as the sworded sphinx, hermanubis and typhon. and that is wrong. the rim of the wheel is a vivid emerald snake; in the centre of the wheel is a scarlet heart; and, impossible to explain as it is, the scarlet of the heart and the green of the snake are yet more vivid than the blinding white brilliance of the wheel. the figures on the wheel are darker than the wheel itself; in fact, they are stains upon the purity of the wheel, and for that reason, and because of the whirling of the wheel, i cannot see

hattered by the lord of the flame and the lightning. and they that walk upon their hands shall build the holy place. blessed are they who have turned the eye of hoor unto the zenith, for they shall be filled with the vigour of the goat. all that was ordered and stable is shaken. the aeon of 61 wonders is come. like locusts shall they gather themselves together, the servants of the star and of the snake, and they shall eat up everything that is upon the earth. for why? because the lord of righteousness delighteth in them. the prophets shall prophesy monstrous things, and the wizards shall perform monstrous things. the sorceress shall be desired of all men, and the enchanter shall rule the earth. blessing unto the name of the beast, for he hath let loose a mighty flood of fire from his manho

nd my horsemen and my ships of war. by sea and land shall my armies and my navies encompass it, and i will encamp round about it, and besiege it, and by the flame thereof shall i be utterly devoured. many lying spirits have i sent into the world that my aeon might be established, and they shall be all overthrown. great is the beast that cometh forth like a lion, the servant of the star and of the snake. he is the eternal one; he is the almighty one. blessed are they upon whom he shall look with favour, for nothing shall stand before his face. accursed are they upon whom he shall look with derision, for nothing shall stand before his face. and every mystery that hath not been revealed from the 62 foundation of the world he shall reveal unto his chosen. and they shall have power over every s

d would be like bright light beside it. his voice comes in a whisper: o thou that art master of the fifty gates of understanding, is not my mother a black woman? o thou that art master of the pentagram, is not the egg of spirit a black egg? here abideth terror, and the blind ache of the soul, and lo! even i, who am the sole light, a spark shut up, stand in the sign of apophis and typhon. i am the snake that devoureth the spirit of man with the lust of light. i am the sightless storm in the night that wrappeth the world about with desolation. chaos is my name, and thick darkness. know thou that the darkness of the earth is ruddy, and the darkness of the air is grey, but the darkness of the soul is utter blackness. the egg of the spirit is a basilisk egg, and the gates of the understanding a

saying (v. i) who is this that cometh forth from the abyss from the place of rent garments, the habitation of him that is only a name? who is this that walketh upon a ray of the bright, the evening star "refrain" glory unto him that is concealed, and glory unto her that beareth the cup, and glory unto the one that is the child and the father of their love. glory unto the star, and glory unto the snake, and glory unto the swordsman of the sun. and worship and blessing throughout the aeon unto the name of the beast, four-square, mystic, wonderful (v. ii) who is this that travelleth between the hosts, that is poised upon the edge of the aethyr by the wings of maut? who is this that seeketh the house of the virgin"(refrain (v. iii) this is he that hath given up his name. this is he whose bloo

ed zip is passed. then i threw back myself into my body by my will bou-saada "december" 7th, 1909. 9.30-11.10 p.m. the cry of the 8th aethyr, which is called zid there appears in the stone a tiny spark of light. it grows a little, and seems almost to go out, and grows again, and it is blown about the aethyr, and by the wind that blows it is it fanned, and now it gathers strength, and darts like a snake or a sword, and now it steadies itself, and is like a pyramid of light that filleth the whole aethyr. and in the pyramid is one like unto an angel, yet at the same time he "is" the pyramid, and he hath no form because he is of the substance of light, and he taketh not form upon him, 109 for though by him is form visible, he maketh it visible only to destroy it. and he saith: the light is com

ALEISTER CROWLEY EQUINOX EQ I 2 2

ed a wonderful woman with a body lithe as a beast's subtly, horribly human. deep in the pit of her eyes i saw the image of death, and i drew the water of sighs from the well of her lullaby breath. she sitteth veiled for ever brooding over the waste. she hath stirred or spoken never. she is fiercely, 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

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 laughed as the storms of death abated, the storms of the grevious graft by the swing of her soul unsated. wherefore reborn as i am by a stream profane and foul in the reign of a tortured lamb, in the realm of

spear! o moon! o secret sweet! chalcedony clouds of caresses about the flame of our feet, the night of our terrible tresses! is it a wonder, then, if the people are mad with blindness, and nothing is stranger to men than silence, and wisdom, and kindness? nay! let him fashion an arrow whose heart is sober and stout! let him pierce his god to the marrow! let the soul of his god flow out! whether a snake or a sun in his horoscope heaven hath cast, it is nothing; every one shall win to the moon at last. 212 the mage hath wrought by his art a billion shapes in the sun. look through to the heart of his heart, and the many are shapes of one! an end to the art of the mage, and the cold grey blank of the prison! an end to the adamant age! the ambrosial moon is arisen. i have bought a lily-white go

g. curious to say, it was towards the hour of midnight on the last day of the year when the old slinks away from the new, that he happened to be riding alone, wrapped in the dark cloak of unutterable thoughts. a distant bell chimed the last quarter of the dying year, and the snow which lay fine and crisp on the roadway was being caught up here and there by the puffs of sharp frosty wind that came snake-like through the hedges and the trees, whirling it on spectre-like in the chill and silver moonlight. but dark were his thoughts, for the world had failed him. freedom had he sought, but not the freedom that he had gained. blood seemed to ooze from his eyelids and trickle down, drop by drop, upon the white snow, writing on its pure surface the name of christ. great bats flitted by 233 him, a

ngs from and is nourished by putrefying and corrupting carcasses. the top of the scythe forms the t, tau-cross of life, showing that what destroys also renews. the scorpion, serpent and eagle delineated before the figure of death in the more ancient form of the key, refer to the mixed transforming (therefore deceptive) nature of this emblem. the scorpion is the emblem of ruthless destruction, the snake is the mixed and deceptive nature, serving alike for good and evil, and the eagle is the higher and divine nature yet to be found herein, the alchemical eagle of distillation, the renewer of life. as it is said "thy youth shall be renewed like the eagle's" great indeed and many are the mysteries of this terrible key! after explaining a symbol of typhon the associate adept turns to the 15th k

ALEISTER CROWLEY EQUINOX EQ I 2 3

ht with aching for some nameless naught in its most arcane crypt- am i not fit to endure thee? girded about the paps with a golden girdle of glory, dost thou wait me, thy slave who am, as a wolf lurks for a strayed white lamb? the chain of the stars snaps, and the deep of night is hoary! thou whose mouth is a flame with its seven-edged sword proceeding, 351 come! i am writhing with despair like a snake taken in a snare, moaning thy mystical name till my tongue is torn and bleeding! have i not gilded my nails and painted my lips with vermilion? yea! thou art i; the deed awakes: thy lightning strikes, thy thunder breaks wild as the bride that wails in the bridegroom's plumed pavilion! aleister crowley 352 the man-cover the man-cover1 i the flesh of the neck was much swollen, the little legs

the titles of those unwritten books. thus they ran "the book "advice to which mankind contains all that i know for for a better use of their faculties" certain" no name of author was to be seen "in the fourth compartment" was a little framed picture, and though i examined it very closely i was not able at first to realize what the subject of the picture was. from a shallow little boat a gigantic snake was seen to emerge, fiercely staring, and on the opposite corner was a round black spot. as, when a child throws a stone in a river, the waves extend farther and farther, shunning the bruises which the child has inflicted upon them, in a like manner waver of a grey lighter and lighter as they extended towards the snake were painted in methodically eccentric gyrations. the last wave was almos

ALEISTER CROWLEY EQUINOX EQ I 2

tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphtatharath, its colours orange (for mercury is the sphere of the sephira hod, 8, yellow, purple, grey, and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake &c &c. 3. you would then prepare your place of working accordingly. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius 15 agrippa and other books) you would draw in the four colours with such other devices as your experience may suggest. 4. and so on. we cannot here enter

ALEISTER CROWLEY EQUINOX EQ I 3 2

iangle, is the sigil from page 170, oriented as the "a. the magical figures of mercury are to be drawn in yellow-orange chalk upon the ground as shown. at the quarter where the spirit is to appear is drawn a triangle within a circle: at its points are to be placed three vessels burning on charcoal the incense of mercury. about the great circle are disposed lamps burning olive oil impregnated with snake-fat. c is the chair of the chief operator. d is the altar, e e are the pillars, and g g handy and convenient tables whereon are set writing materials, the ingredients for the hell-broth, charcoal, incense &c, all as may be needed for this work. at f is placed a small brazen cauldron, heated over a lamp burning with spirit in which a snake has been preserved.2 171 "operationis personae" v.h

agus, and he shall consecrate the temple by fire, and shall consecrate all fire used in due form. the magus of waters shall preside over all the fluids used in the operation; over the water and the wine, the oil and the milk: he shall perform all banishing rituals at the opening of the ceremony: he shall 2 weh note: in other words, the more difficult ingredients were probably obtained by buying a snake preserved in alcohol_ moderns be careful, other fluids are sometimes used these days! purify the temple by water: he shall consecrate all watery things used in due form""of the robes and insignia" the mighty magus of art shall wear a white robe, yellow sash, red overmantle, indigo nemys, upon her breast shall she bear a great tablet whereon is the magic seal of mercury; and over this the lam

l she bear a great tablet whereon is the magic seal of mercury; and over this the lamen bearing the signature of taphthartharath, on its obverse the lamen of a hierophant. she shall wear also a dagger in her sash, and a red rose on her heart: and she shall carry in her left hand the ankh of thoth, and in her right the ibis wand. the assistant magus of art shall wear a white robe, with a girdle of snake-skin; a black head-dress and a lamen of the spirit, on its obverse the lamen of the hiereus. and he shall bear in his right hand a sword; and in his left hand the magical candle; and a black chain about his neck. the magus of the fires shall wear a white robe and yellow sash; and the rose upon his breast; in his right hand is a sword and in his left a red lamp. the magus of the waters shall

ALEISTER CROWLEY EQUINOX EQ I 3 3

ing, and in the case of abramelin the coincidences can be counted by scor " the coming of apollo red roses, o red roses, roses afire, aflame, o burgeon that discloses the glory of desire_ hush! all the heart of fire is mingled in thy name, o roses, roses, roses, red roses of desire. the golden-shafted sunlight beats down upon the sward; the pillared serpent's one light is a flame of red desire; o snake from out the mire, i slay thee with the sword, the strong sword of the sunlight, the sword of my desire! the still strong bird of sorrow keens through the golden blue, and many a bitter morrow is borne upon his wings; 281 the glory that he brings he brings, o king, to you, the wonder-song of sorrow in the flapping of his wings. the flaming day grows olden as the youth of glory wanes; and the

read them; buddha was a drunk as a voter at election time when he uttered his besotted command. there, my dear children, is the conclusion to which we are brought if you insist that he was serious! i answer no! alone among men then living, the buddha was sober, and saw truth. he, who was freed from the coils of the great serpent theli coiled round the universe, he knew how deep the slaver of that snake had entered into us, infecting us, rotting our very bones with poisonous drunkenness. and so his cutting irony_ drink no intoxicating drinks! when i go to take pansil,9 it is in no spirit of servile morality; it is with keen sorrow gnawing at my heart. these five causes of sorrow are indeed the heads of the serpent of desire. four at least of them snap their fangs on me in and by virtue of m

the chapter known as libra the twelvefold gratification of god and the unity thereof i adore thee by the twelve gratifications and by the unity thereof. 1. o thou green-cloaked maenad in labour, who bearest beneath thy leaden girdle the vintage of thy kisses; release me from the darkness of thy womb, so that i may cast off my infant wrappings and leap forth as an armed warrior in steel. 2. o thou snake of misty countenance, whose braided hair is like a fleecy dawn of swooning maidens; hunt me as a fierce wild boar through the skies, so that thy burning spear may gore the blue heavens red with the foaming blood of my frenzy. 3. o thou cloudy virgin of the world, whose breasts are as scarlet lilies paling before the sun; dandle me in the cradle of thine arms, so that the murmur of thy voice

of the chaff that is flung to the darkness of the void. 10. o my god, measure me rightly and be merciful unto me, as i humble myself before thee; for all my praise is but as a single letter of lead lost in the gilded scriptures of the rocks. 11. o my god, fill me with slumber and be merciful unto me, as i humble myself before thee; for all my wakefulness is but as a cloud at sunset that is like a snake gliding through the dew. 12. o my god, kindle me with joy and be merciful unto me, as i humble myself before thee; for all the strength of my mind is but as a web of silk that bindeth the milky breasts of the stars. 13. o my god, consume me with fire and be merciful unto me, as i humble myself before thee; for all mine understanding 43 is but as a spider's thread drawn from star to star of a

, iao! o thou fecund opal of death, that sparklest through a sea of mother-of- pearl! i adore thee, evoe! i adore thee, iao! o thou crimson rose of the dawn, that art fastened in the dark locks of night! i adore thee, evoe! i adore thee, iao! o thou pink nipple of being, thrust deep into the black mouth of chaos! i adore thee, evoe! i adore thee, iao! o thou vampire queen of the flesh, wound as a snake around the throats of men! i adore thee, evoe! i adore thee, iao! 64 o thou tender nest of dove's down, built up betwixt the hawks claws of the night! i adore thee, evoe! i adore thee, iao! o thou concubine of matter, anointed with love-nard of motion! i adore thee, evoe! i adore thee, iao! o thou flame-tipp'd bolt of morning, that art shot out from the crossbow of night! i adore thee, evoe!

ld_ pisces_ scorpio_ cancer_ gemini aquarius libra< aries leo sagittarius_ capricorn_ taurus_ virgo_ this is a black and white half tone on clay paper, tipped in. about and beneath the above figure of the creek cross are the interlaced coils of a serpent. this serpent does not pass beneath the spirit square, but circles from head to tail clockwise in a loose set of loops behind the arms_ thus the snake appears to be coiling counterclockwise, even though the order of passage beneath the symbols is clockwise to be in proper sequence. the head bites the tail just below aries, thence traveling back from the head: under taurus, over the body and under gemini, under the tail and over the body to go under cancer, under the tail to go under leo, over the body to pass beneath virgo, under body twic

ALEISTER CROWLEY EQUINOX EQ I 3

strator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 51. let not the failure and the pain turn 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 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

t 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, in bitter chills, tropic forest, tartar snow, smaragdine archipelago, see me_ led by some wise hand that i did not understand. morn and noon and eve and night

y 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's 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 of this_ is life surpassed, and death? marsyas. there is the snake that gives delight 48 and knowledge, stirs the heart aright with drunkenness. strange drugs are thine, hadit, and draughts of wizard wine! these do no hurt. thine hermits dwell not in the cold secretive cell, but under purple canopies with mighty-breasted mistresses magnificent as lionesses_ tender and terrible caresses! fire lives, and light, in eager eyes; and massed huge hair about them l

gle glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk's eye flames; these arms uplift the banner of silence and of strength_ hail! hail! thou art here, my lord, at length! lo, the hawk-headed lord am i: my nemyss shrouds the night-blue sky. hail! ye twin warriors that guard the pillars of the world! your time is nigh at hand. the snake that marred heaven with his inexhaustible slime is slain; i bear the wand of power, the wand that waxes and that wanes; i crush the universe this hour in my left hand; and naught remains! ho! for the splendour in my name hidden and glorious, a flame 50 secretly shooting from the sun. aum! ha_ my destiny is done. the word is spoken and concealed. olympas. i am stunned. what wonder was reveale

the haze of time and life anew the dim, dark visions loom; the matted bloody hair; the knife of jagged stone; the reeking fume of purple blood; the gore and bones rotting beneath the straight-aimed stones. the dream is past; the night returns, old mother of the primal fear; within me, master, throbs and burns the old grey wonder. yea, i hear_ the heritage is mine; i take the wand encircled by the snake. far in the night i wander; far back in the forest of the past, led by my sole and single star, where i shall dwell in peace at last. 117 but once again i see thee stand guarding the old forgotten land_ a silent land dream and fear, where thought-waves break upon the shore, and reach the high gods' listening ear, and echo on for evermore through the dark ages, till they reach their long-soug

ALEISTER CROWLEY EQUINOX EQ I 4 2

nd back of left hand toward the viewer and to the side. she holds the bow vertically and tilted away over the strings slightly toward the back. her right hand lightly grasps the end of the bow about waist high. the interpreter mother of light, and the gods! mother of music, awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the

irits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; 199 by the wand and the cup i conjure; by the dagger and disk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the star and the seal; i am lord of the snake and the sword; reveal us the riddle, reveal! bring us the word of the lord! as the flame of the sun, as the roar of the sea, as the storm of the air, as the quake of the earth- let it soar for a boon, for a bane, for a snare, for a lure, for a light, for a kiss, for a rod, for a scourge, for a sword- bring us thy burden of bliss- bring us the word of the lord! perdurabo. 200 the daughter of

d our coming, and rose to the door, and we hurried eagerly through; we entered in with a breeze from the moor, and stood by the fading pyre. the air was smoky, the flame was blue, and the face of the troll like fire. and so we gave her the heart of the slain, that was slain for a dead man's sake; she chuckled low at each blackened vein gory an brown and torn; she wriggled her sides like a wounded snake as she squeezed the blood into a horn. 237 far into the fire she cast the blood, and the flames grew twisted and red; her breast heaved with her passion's flood as a hollow-eyed ghost arose like a cloud of stench from the rotting dead. when a wind from a pest-house blows. she clasped the ghost to her skinny dugs- no other love might she know- the dead man squirmed at her panting hugs, but sh

the temple the subtle-souled dim radiant queen burns like a bale-fire through the mist; the slender earth is bright and green, emerald, gray and amethyst; the wavering breeze has slowly kissed the way between her zone and wrist. pale guardian of the altar-flame, syren of old, perfidious song, a murmuring runnel lately came in streaming hate of mortal wrong. wait, for, my goddess, not for long the snake is tame. see! he is strong! the wide-set temple-pillars gleam, as marble white, and tall as pines; the doorway to immortal dream lies through the temple's purple shrines. behold, pure queen, the magic signs. let words out-stream as mingled wines. victor b. neuburg. os"special supplement" the high history of good sir palamedes the saracen knight and of his following of the questing beast 1 by

ALEISTER CROWLEY EQUINOX EQ I 4 3

rate deep and long, yet find no answer fit to make to thee. the weak beats down the strong; the fool's cap shames the helm. but thou! i know thee for the shade that haunts my way, sets shame upon my brow, my purpose dims, my courage daunts. then, since the thinker must be dumb, at least the knight may knightly act: the wisest monk in christendom may have his skull broke by a fact" with that, as a snake strikes, his sword leapt burning to the burning blue; and fell, one swift, assured award, stabbing that hunchback through and through. 94 straight he dissolved, a voiceless shade "or scotched or slain" the knight said then "what odds? keep bright and sharp thy blade, sir palamede the saracen" 95 xxxvii sir palamede is sick to death! the staring eyen, the haggard face! god grant to him the be

ALEISTER CROWLEY EQUINOX EQ I 4

bling in thine arms, wild wanderer of the wilderness! el arabi! hilda norfolk. 38 lambda iota nu omicron sigma iota sigma iota delta omicron sigma lo! i lament. fallen is the sixfold star: slain is asar. o twinned with me in the womb of night! o son of my bowels to the lord of light! o man of mine that hast covered me from the shame of my virginity! where art thou? is it not apep thy brother, the snake in my womb that am thy mother, that hath slain thee by violence girt with guile, and scattered thy limbs on the nile? lo! i lament. i have forged a whirling star: i seek asar. o nepti, sister! arise in the dusk from thy chamber of mystery and musk! come with me, though weary the way, to bring back his life to the rended clay! see! are not these the hands that wove delight, and these the arms

rd of the sword and the son of the sun! silence, coeval colleague of the voice, the plumes of amoun- rejoice! lo! i rejoice. i heal the sanguine scar of slain asar. i was the past, nature the mother. he was the present, man my brother. look to the future, the child- oh paean the child that is crowned in the lion-aeon! the sea-dawns surge an billow and break beneath the scourge of the star and the snake. to my lord i have borne in my womb deep-vaulted this babe for ever exalted! aleister crowley 40 the temple of solomon the king iv. the hermit with the seventh stage in the mystical progress of frater p. we arrive at a sudden and definite turning-poinjt. during the last two years he had grown strong in the magic of the west. after having studied a host of mystical systems he had entered the

100 but it is both complicated and difficult to carry out, and if attempted should most certainly be performed under the instruction of a guru. 2 "maha mudra" pressing the anus with the left heel and stretching out the right leg, take hold of the toes with your hand. then practise the jalandhara bandha101 and draw the breath through the sushumn. then the kundalini become straight just as a coiled snake when struck. then the two other nadis (the ida and pingala) become dead, because the breath goes out of them. then he should breathe out very slowly and never quickly.102 "3 "maha bandha" pressing the anus with the left ankle place the right foot upon the left thigh. having drawn in the breath, place the chin firmly on the breast, contract the anus and fix the mind on the sushumn nadi. havin

ALEISTER CROWLEY EQUINOX EQ I 6 2

n the bowman his silky shaft of frost lets loose on earth, that no man may linger nor be lost. the barren woods, deserted. lose echo of our sighs- love- dies- love lives- in granite skirted, and under oaken skies. but best is grim december, the goatish god his power; the satyr blows the ember, and pain is passion's flower; when blood drips over kisses, and madness sobs through wine- ah, mine- the snake starts up and hisses and strikes and- i am thine["he crouches at the feet of" sphinx "toward" c.i.c.t [hermanubis "recites" hermanubis. 1. o coiled and constricted and chosen! o tortured and twisted and twined! deep spring of my soul deep frozen, the sleep of the truth of the mind! as a bright snake curled round the vine of the world! 30 o sleeper through dawn and through daylight, o sleeper

t of a lord! not deaf to the voice of the charmer, not blind to the sweep of the sword! i strike to the deep that thou stir in thy sleep! rise up from mine innermost being! lift up the gemmed head to the heart! lift up till the eyes that were seeing be blind, and their life depart! till the eye that was blind be a lamp to my mind! coil fast all thy coils on me, dying, absorbed in the sense of the snake! stir! leave the flower-throne, and up-flying! hiss once, and hiss thrice, and awake! then crown me and cling! flash forward- and spring! flash forth on the fire of the altar, the stones, and the sacrifice shed; till the three worlds flicker and falter, and life and her love be dead! in mysterious joy awake- and destroy["he crouches at the feet of" sphinx "toward" c.i.c.t. sphinx. 1. c.i.c.t

this world is shadow-shapen of the bitterness of pain. vain are the little lamps of love! the light of life is vain! life, death, joy, sorrow, age and youth are phantoms of a further truth. beyond the splendour of the world, false glittering of the gold, a serpent is in slumber curled in wisdom's sacred cold. life is the flaming of that flame. death is the naming of that name, the forehead of the snake is bright with one immortal star, lighting her coils with living light to where the nenuphar sleeps for her couch. all darkness dreams the thing that is not, only seems. that star upon the serpent's head is called the soul of man. that light in shadows subtly shed the glamour of life's plan. 32 the sea whereon that lotus grows is thought's abyss of tears and woes. leave sirenusa! even greece

serpent's head is called the soul of man. that light in shadows subtly shed the glamour of life's plan. 32 the sea whereon that lotus grows is thought's abyss of tears and woes. leave sirenusa! even greece forget! they are not there! by worship cometh not the peace, the silence not by prayer. leave the illusions, life and time and death, and seek that star sublime, until the lotus and the sea and snake no longer are, and single through eternity exists alone the star, and utter knowledge rise, and cease in that which is beyond the peace [ganymede "dances and falls as dead" typhon. o that the banquet of jupiter might begin! hermanubis. o that the banquet of jupiter might begin! sphinx. o that the banquet of jupiter might begin! c.i.c.t. let the banquet of jupiter begin["all go without veil

pirit in the spirit shape! all is one! i murmur. distant sounds the shout, evoe, evoe! evoe, iacche! soft, insistent like to echo's voice persistent- hail! agave! autonoe [typhon "goes up stage" agave. evoe, ho! iacche! hail, o hail! praise him! what dreams are these? 35 autonoe. sisters, o sisters! agave. say, are our brothers of the rocks awake? autonoe. the lion roars. maenads. o listen to the snake! autonoe. evoe, ho! give me to drink! agave. run wild! mountain and mountain let us leap upon like tigers on their prey! maenads. crush, crush the world! agave. tread earth as 'twere a winepress! autonoe. drink its blood, the sweet red wine! maenads. ay, drink the old earth dry! agave. squeeze the last drops out till the frame collapse like an old wineskin! autonoe. so the sooner sup among t

old. i alight in mighty splendour from the throned boats of light; companies of spirits follow me; adore the lords of night. yea, with gladness did they paean, bowing low before my car, in my ears their homage echoed from the sunrise to the star. i have risen! i am gathered as a lovely hawk of gold, i the first-born of the mother in her ecstasy of old. lo! i come to face the dweller in the sacred snake of khem; come to face the babe and lion, come to measure force with them! ah! these locks flow down, a river, as the earth's before the sun, as the earth's before the sunset, and the god and i are one. i who entered in a fool, gain the god by clean endeavour; i am shaped as men and women, fair for ever and for ever["he turns and falls clasping" sol's "feet. all prostrate themselves in adorat

ore the sunset, and the god and i are one. i who entered in a fool, gain the god by clean endeavour; i am shaped as men and women, fair for ever and for ever["he turns and falls clasping" sol's "feet. all prostrate themselves in adoration" sor. scorpio "plays her solar chant<sol "in" aries "recites" the world's great age begins anew, the golden years return, the earth doth like a snake renew her winter weeds outworn; heaven smiles, and faiths and empires gleam, like wrecks of a dissolving dream. a brighter hellas rears its mountains from waves serener far; a new peneus rolls his fountains against the morning star. where fairer tempes bloom, there sleep young cyclads on a sunnier deep. 60 a loftier argo cleaves the main, fraught with a later prize; another orpheus sings aga

d a wonderful woman with a body lithe as a beast's subtly, horribly human. deep in the pit of her eyes i saw the image of death, and i drew the water of sighs from the well of her lullaby breath. she sitteth veiled for ever, brooding over the waste. she hath stirred or spoken never. she is fiercely, manly chaste! what madness make me awake from the silence of utmost eld the grey cold slime of the snake that her poisonous body held? 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

ALEISTER CROWLEY EQUINOX EQ I 6

fro like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although the might have been ten thousandfold the human; but that which floodeth him is the infinite mercy of the genitor-genetrix of the universe, whereof he is the vessel. 15. nor do thou deceive thyself. it is easy to tell the live force from the dead matter. it is no easier to tell the live snake from the dead snake. 16. also concerning vows. be obstinate, and be not obstinate. understand that the yielding of the yoni is one with the lengthening of the lingam. thou art both these; and thy vow is but the rustling of the wind on mount meru. 17. now shalt thou adore me who am the eye and the tooth, the goat of the spirit, the lord of creation. i am the eye in the triangle, the silver st

s travail, sterile care! marvellous! marvellous, marvellous! and again a marvel, a lotus-bud dropt from the brows of a goddess unknown on the ivory steps of the golden throne, virginal brows and luminous with the star-stream flowing therein for blood. ah, but electric thrills the host of the esoteric eucharist! the pagan power of the corn and wine mystical, magical, hers and mine, the dove-plumed snake of the holy ghost that wings and writhes in the wounds unkissed! lie there, love- if i love you indeed who adore and wonder and faint for drouth of the passion-flower fallen from the other side of time and space the tedious tide. lie there, lie there, and let me bleed to death in the breath of the murderous mouth! 45 ii the snow maiden "to margaret callaghan" my love is like the lucent globe

id curls, whose kissing cadence seems to cite the rhythmic melody of night. her hair a saraband where whirls a wanton witch, whose perfumes smite the shuddering air; a summer night where summer lightning darts and curls. her soul a parian marble shrine, centred in lily-cups that fold their carven petals, smooth and cold, far o'er a lake of frozen wine- yet deep within whose inmost fold sleepeth a snake: the crystal brine of endless sorrow seals his shrine; wiser than sin is he, so old! ethel archer. 52 the electric silence 53 the electric silence [this parable is a synopsis of the temple of solomon the king, with which it may be collated- ed. i waited for news that my heart beat. the severing night was between me and my love. there was no god of sleep; sleep were traitor. i sought to prais

task appeared beyond my human force. then the heavens closed as suddenly as they had opened, and i was left darkling. yet i had this candle of hope, that within the ark, could i reach it, might be some help of knowledge or power whereby that house might be attained. so i swam steadily toward, though with some fear, for the eddies in that great stream were numerous, and my sole guide was a slender snake of light that moved upon the water. or so it appeared; for i have since discovered that i had an interior sense of direction as trusty as the mariner's compass; so that, though i knew it not, it was never possible for me to go astray. now as i swam i came upon one floundering and spluttering in the stream, who with mighty puffings urged me to continue. 56 for but a little way beyond us (quot

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

iv: esoteric healing copyright 1998 lucis trust these range all the way from purely external occurrences to hereditary predispositions. they might be listed as follows: 1. accidents, which may be due to personal negligence, group happenings, the carelessness of other people, and the results of fighting, as in labour strikes or war. they can also be brought about by attacks from the animal or the snake world, accidental poisonings and many other causes. 2. infections coming to a man from outside and not as the result of his own peculiar blood condition. such infections are the various so-called infectious and contagious diseases, and prevalent epidemics. these may come to a man in the line of duty, through his daily contacts, or through a widespread condition of disease in his environment

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

through the medium of a culminating catastrophe which wiped hundreds of thousands of human beings off the face of the earth. this historical event has been preserved for us in the universal legend of the great flood. those who survived are symbolically spoken of in the bible as those who were saved in noah's ark, and in the ancient writings it is expressed in the following terms "like as a dragon snake uncoils slowly its body, so the sons of men, led on by the sons of wisdom, opened their folds and spreading out like a running stream of sweet waters. many of the faint- hearted among them perished on their way. but most were saved" a close study of the tale as given in the secret doctrine will reveal the state of immature development (from the angle of our modern standards) and of the basic

BALANCE J

the sorcerer and the magickian surrounded by familiar animals. he seems to possess the ability to place his consciousness outside of his species, his gender, society and the age in which he lived and to represent this faculty in his art. and look for the occurrence of the tree in his work. arboreal energies abound. in several of his works there is the appearance of hybrid ectoplasmic columns that snake and writhe in a semi-solid flux. there is a definite sense that these might represent orgasmic energies, the sexual charged stuff with which the magickian makes his magick. this stuff is a recurrent symbol in his work. in the illustrations to the powerful book of ugly ecstasy, this plasma is seen forming and reconstituting into winged serpents and tiny dragons and connecting the ground with

ive shamanic training as a vegetalisa and is skilled at psychic healing, astral travel and other more arcane practises. he also paints, and his highly coloured depictions of the psychic realms contain striking thematic similarities to the work of spare. transformations of man into animals along with animal totems and familiars populate his dense pictures. there are also numerous chthonic serpent, snake and large dragonlike creatures in his work, in addition to spirit portraits and the inclusion of multicoloured auras and rainbows. it has been left to anthropology to find precise meanings in all these various phenomena depicted in ameringo s art. perhaps such a correlative anthropological precision could be applied to the study of spare s art and his use of similar devices. they are clearly

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

skt. n.ga: these entities are serpentine deities who generally abide in lakes, rivers, and subterranean realms. they are known to pollute water and hinder the construction of dykes and irrigation works. if angered, they can cause diseases such as leprosy. their name implies the shape they commonly hold, though iconographic representations also depict serpent deities with human upper bodies and a snake tail instead of legs. 5. might demons (tib. btsan: these are indigenous tibetan deities who are known to be war-like and wrathful. they are red in color and inhabit mountains and rocks. they are generally believed to be the spirits of past monks who have rejected their buddhist vows; the life story of tsiu marpo, who is a might demon, will attest to this. once they are tamed, might demons ar

tpelgyen (utpal rgyan) had a son named chorwa( phyor ba. when he reached adulthood, chorwa became extremely religious and joined a monastery. his monastic name was candrabhadra. he later went to dwell within a forest in the kingdom of king dharma.r. one day, as chorwa was in the forest, the daughter of the king, named majin (ma byin, was bathing in a pleasant pool. she was attacked by a poisonous snake, and chorwa, seeing her distress, came and applied medicine to her wound. at that very moment, two of the king s ministers, who delighted in sexual acts, saw this and, misinterpreting it, reported back to the king. they said "a ruffian is having sex with the princess" the king became very angry and summoned his servants; he ordered them to find the monk and kill him. 29 upon her return, the

gwa,302 the mother, known as utpalgyen, and the son, khotan prince chorwa. faith having arisen in his mind,303 that son received pratimok.a vows as the monk chandrabhadra.304 having dwelled in a forest, in a city of that region, there was a daughter of king dharma.r..305 that princess was called majin.306 she was abiding within a pleasant bathing pool307 and was attacked by a malevolent poisonous snake.308 [in order that] her condition did not become severe, chorwa applied the medicine to her body.309 there, two malicious ministers who delighted in sexual acts saw this [303] they proclaimed this evil action to the lord.310 the king became angry and summoned his servants and attendants. they311 departed in order to kill the monk. then the princess related the story of what had happened.312

practice the dharma. 304 "good moon" 305 called glory of the dharma. 306 she was endowed with a beautiful form. 307 in order to bathe. 308 having come forth from the thick of the forest. 309 for fear of it spreading. 310 saying "a rough degenerate who is a jealous monk is engaging in sexual intercourse with the princess" 311 soldiers. 312 [this she told] to her father, which was that a poisonous snake emerged [and the monk] applied medicinal deer musk. 313 "i will be reborn into existence as the mother of chorwa and i will become your executioner" the actual tibetan is as follows: ra li sras phyor pa i yum srid du skyes la khyed kyi gshed por gyur. the ra which begins this redaction is difficult to decipher and thus left untranslated here; it may refer to chorwa s clan. 314 praying and 31

BLAVATSKY H P ANTHROPOGENESIS

"egg" in the mystery language of the artufas (or initiation caves. in a report sent in 1812 to the cortes by don baptista pino it is said "all the pueblos have their artufas- so the natives call subterranean rooms with only a single door where they (secretly) assemble. these are impenetrable temples. and the doors are always closed to the spaniards. they adore the sun and moon. fire and the great snake (the creative power, whose eggs are called sibac* there is a notable difference esoterically between the words sarpa and naga, though[[footnote continued on next page[[vol. 2, page] 182 the secret doctrine. in these were incarnated the lords of the three (upper) worlds, the various classes of rudras, who had been tushitas, who had been jayas, who are adityas" for, as explained by parasara "t

typifies the early third race, holy and pure, still devoid of an individual ego, and having merely the passive capacities. brahma, therefore, commands him to create (in the exoteric texts; when, obeying the command, he made "inferior and superior (avara and vara) progeny (putra, bipeds and quadrupeds; and by his will, gave birth to females. to the gods, the daityas (giants of the fourth race, the snake-gods, animals, cattle and the danavas (titans and demon magicians) and other beings "from that period forward, living creatures were engendered by sexual intercourse. before the time of daksha, they were variously propagated- by the will, by sight, by touch, and by yoga-power* and now comes the simply zoological teaching- 29. animals with bones, dragons of the deep and flying sarpas (serpent

h, rather than with enoch himself. in indian exotericism, these angels (asuras) are also denounced as "the enemies of the gods" those who oppose sacrificial worship offered to the latter. in christian theology they are broadly referred to as the "fallen spirits" the heroes of various conflicting and contradictory legends about them, gathered from pagan sources. the coluber tortuosus "the tortuous snake" a qualification said to have originated with the jews, had quite another meaning before the roman church distorted it- among others, a purely astronomical meaning. the "serpent" fallen from on high "deorsum fluens" was credited with the possession of the keys of the empire of the dead[[tou thanatus arche] to that day, when jesus saw it "falling like lightning from heaven (luke x. 17, 18, th

avoidable cycle" more generally known as "the circle of necessity; the inexorable doom imposed upon every soul after the bodily death, and when it has been judged in the amenthian region. in de bourbourg's book, votan, the mexican demi-god, in narrating his expedition, describes a subterranean passage which ran underground, and terminated at the root of the heavens, adding that this passage was a snake's hole "un agujero de colubra; and that he was admitted to it because he was himself "a son of the snakes" or a serpent("die phoinizier" 70) this is, indeed, very suggestive; for his description of the snake's hole is that of the ancient egyptian crypt, as above mentioned. the hierophants, moreover, of egypt, as of babylon, generally styled them[[vol. 2, page] 380 the secret doctrine. selves

grandeur of their temples and monuments was such that even now the pulverised remains of them "frighten the mathematical calculations of our modern engineers" says taliesin* de bourbourg hints that the chiefs of the name of votan, the quetzo-cohuatl, or serpent deity of the mexicans, are the descendants of ham and canaan "i am hivim" they say "being a hivim, i am of the great race of the dragon (snake. i am a snake myself, for i am a hivim("cartas" 51 "isis unveiled" vol. i, 553, et seq) furthermore, the "war in heaven" is shown, in one of its significations, to have meant and referred to those terrible struggles in store for the candidate for adeptship, between himself and his (by magic) personified human passions, when the inner enlightened man had to either slay them or fail. in the fo

son of marichi, the son of brahma; while atharva-veda says "the selfborn kasyapa sprang from time; and esoterically- time and space are forms of the one incognizable deity. as an aditya, indra is son of kasyapa, as also vaivasvata manu, our progenitor. in the instance given in the text, he is kasyapa- aditya, the sun, and the sun-god, from whom all the "cosmic" demons, dragons (nagas, serpent, or snake-gods, and danavas, the giants, are born. the meaning of the allegories given above is purely astronomical and cosmical, but will serve to prove the identity of all* all such stories differ in the exoteric texts. in the mahabharata, karttikeya "the six-faced mars" is the son of rudra or siva, self-born without a mother from the seed of siva cast into the fire. but karttikeya is generally call

is purely astronomical and cosmical, but will serve to prove the identity of all* all such stories differ in the exoteric texts. in the mahabharata, karttikeya "the six-faced mars" is the son of rudra or siva, self-born without a mother from the seed of siva cast into the fire. but karttikeya is generally called agnibhu "fire born* hiranyaksha is the ruler or king of the fifth region of patala, a snake-god* the elohim also feared the knowledge of good and evil for adam, and therefore are shown as expelling him from eden or killing him spiritually* the story told is, that taraka (called also kalabhana, owing to his extraordinary yoga-powers, had obtained all the divine knowledge of yoga-vidya and occult powers of the gods, who conspired against him. here we see the "obedient" host of archan

their teachings; of the true meaning of which, while the rabbins concealed it, the christians, with a few exceptions, knew nothing. surely jesus of nazareth would have hardly advised his apostles to show themselves as wise as the serpent, had the latter been a symbol of the evil one; nor would the ophites, the learned egyptian gnostics of "the brotherhood of the serpent" have reverenced a living snake in their ceremonies as the emblem of wisdom, the divine sophia (and a type of the all-good, not the all-bad, were that reptile so closely connected with satan. the fact is, that even as a common ophidian it has ever been a dual symbol; and[[footnote(s* these "evil spirits" can by no means be identified with satan or the great dragon. they are the elementals generated or begotten by ignorance

BLAVATSKY H P COSMOGENESIS

pertain to the realms of the manifested worlds, which all proceed from the manifested hyle, which, in its absolutely latent aspect, is referred to as the "cold virgin" and when awakened to life, as the "mother" the ancient western cosmogonic myths state that at first there was but cold mist which was the father, and the prolific slime (the mother, ilus or hyle, from which crept forth the mundane snake-matter (isis, vol. i, p. 146. primordial matter, then, before it emerges from the plane of the never-manifesting, and awakens to the thrill of action under the impulse of fohat, is but "a cool radiance, colourless, formless, tasteless, and devoid of every quality and aspect" even such are her first-born, the "four sons" who "are one, and become seven- the entities, by whose qualifications an

ric, is represented on ancient monuments by the girdle of isis which twines round two poles and in ancient theogonies by the serpent devouring its own tail, emblem of prudence and of saturn- emblem of infinity, immortality, and kronos "time- not the god saturn or the planet "it is the winged dragon of medea, the double serpent of the caduceus, and the tempter of genesis; but it is also the brazen snake of moses encircling the tau lastly, it is the devil of exoteric dogmatism, and is really the blind force (it is not blind, and levi knew it, which souls must conquer in order to detach themselves from the chains of earth 'for if they should not' they will be absorbed by the same power which first produced them and will return to the central and eternal fire" this great archaeus is now discov

r the pythagorean triad, the "god of the three aspects" before it is transformed through its perfect quadrature of the infinite circle into the "four-faced brahma "of him who is and yet is not, from the not-being, eternal cause, is born the being-purusha" says manu, the legislator. in isis unveiled, it is said that "in the egyptian mythology, kneph, the eternal unrevealed god, is represented by a snake emblem of eternity encircling a water urn, with its head hovering over the waters, which it incubates with its breath. in this case the serpent is the agathodaemon, the good spirit: in its opposite aspect, it is the kakodaemon- the bad one. in the scandinavian eddas, the honey dew, the fruit of the gods and of the creative busy yggdrasill (bees, falls during the hours of night, when the atmo

god of the dead" he in whose bosom they were received, hence the limbus of the greek christians, or the astral light. it is far later that phta was classed with the sun-gods, his name signifying "he who opens" as he is shown to be the first to unveil the face of the dead mummy, to call the soul to life in his bosom (see maspero's "bulaq museum) kneph, the eternal unrevealed, is represented by the snake-emblem of eternity encircling a water-urn, with its head hovering over the "waters" which it incubates with its breath- another form of one and the same idea of "darkness" its ray moving on the waters &c. as "logos-soul" this permutation is called phta; as logos-creator, he becomes imhot-pou, his son "the god of the handsome face" in their primitive characters these two were the first cosmic

the infernal regions- our earth. then the great serpent nidhogg- he who devours the corpses of the evil-doers in the "hall of misery (human life, so soon as they are plunged into "hwergelmir" the roaring cauldron (of human passions- gnawed the world-tree. the worms of materiality covered the once healthy and mighty roots, and are now ascending higher and higher along the trunk; while the midgard-snake coiled at the bottom of the seas, encircles the earth, and, through its venomous breath, makes her powerless to defend herself. they are all seven-headed, the dragons and serpents of antiquity "one head for each race, and every head with seven hairs on it" as the allegory has it. aye, from ananta, the serpent of eternity which carries vishnu through the manvantara, from the original primordi

was called her son and consort; he was her word-logos (p. 321, vol. i. the above is quite plain, but it was not the knowledge of astronomy only that led the ancients to the process of sevening. the primal cause goes far deeper and will be explained in its place. the above quotations are no digressions. they are brought forward as showing (a) the reason why a full initiate was called a "dragon" a "snake" a "naga; and (b) that our septenary division was used by the priests of the earliest dynasties in egypt, for the same reason and on the same basis as by us. this needs further elucidation, however. as already stated, that which mr. g. massey calls the four genii of the four cardinal points; and the chinese, the black warrior, white tiger, ver[[footnote(s* for the same reason the division of

BLUE EQUINOX

me, o come! i am numb with the lonely lust of devildom. thrust the sword through the galling fetter, all-devourer, all-begetter; give me the sign of the open eye, and the token erect of thorny thigh, and the word of madness and mystery, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; hymn to pan 7 the gods withdraw: the great beasts come, io pan! i am borne to death on the horn of the unicorn. i am pan! io pan! io pan pan! pan! i am thy mate, i am thy man, goat of thy flock, i am gold, i am god, flesh to thy bone, flower to thy rod. with hoofs of steel i race on the rocks through solstice stubborn to equinox. and i rave; and i rape

agnify the lord; and his utterance is light. liber lxv liber cordis cincti serpente sub figur ynda v a.a. publication in class a 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius 65 liber lxv liber cordis cincti serpente sub figur ynda i 1. i am the heart; and the snake is entwined about the invisible core of the mind. rise, o my snake! it is now is the hour of the hooded and holy ineffable flower. rise, o my snake, into brilliance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form

, o my snake, into brilliance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form. be still, o my soul! that the spell may dissolve as the wands are upraised and the ons revolve. behold! in my beauty how joyous thou art, o snake that caresses the crown of mine heart! behold! we are one, and the tempest of years goes down to the dusk, and the beetle appears. o beetle! the drone of thy dolorous note be ever the trance of this tremulous throat! i await the awakening! the summons on high from the lord adonai, from the lord adonai! 2. adonai spake unto v.v.v.v.v, saying: there must ever be division in the word. 3. for th

ing aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i came unto the darkly-splendid abodes. there in that formless abyss was i made a partaker of the mysteries averse. 5. i suffered the deadly embrace of the snake and of the goat; i paid the infernal homage to the shame of khem. 6. therein was this virtue, that the one became the all. 7. moreover i behld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast m

was closed fast upon me, so that my force was stayed in its inception. 15. also i prayed unto the elephant god, the lord of beginnings, who breaketh down obstructions. 16. these gods came right quickly to mine aid. i beheld them; i joined myself unto them; i was lost in their vastness. 17. then i beheld myself compassed about with the infinite circle of emerald that encloseth the universe. 18. o snake of emerald, thou hast no time past, no time to come. verily thou art not. 19. thou art delicious beyond all taste and touch, thou art not-to-be-beheld for glory, thy voice is beyond the speech and the silence and the speech therein, and thy perfume is of pure ambergris, that is not weighed against the finest gold of the fine gold. 20. also thy coils are of infinite range; the heart that thou

riest of nuit, and drank of the milk of the stars. 51. let not the failure and the pain turn 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? 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 m

se; the abomination hath hold upon them, and their torment is like the thick black smoke of the evil abode. the equinox 98 63. but the chosen ones drank thereof, and became even as my lord, my beautiful, my desirable one. there is no wine like unto this wine. 64. they are gathered together into a glowing heart, as ra that gathered his clouds about him at eventide into a molten sea of joy; and the snake that is the crown of ra bindeth them about with the golden girdle of the death-kisses. 65. so also is the end of the book, and the lord adonai is about it on all sides lie a thunderbolt, and a pylon, and a snake, and a phallus, and in the midst thereof he is like the woman that jetteth out the milk of the stars from her paps; yea, the milk of the stars from her paps. liber cl vel l u n a san

quarters (these are the adorations, as thou hast written) as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra, and of ahathoor. i am thy theban, o mentu, the prophet ankh-f-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o wing d snake of light, hadit! abide with me, ra-hoor-khuit. in the comment in equinox i (7) this passage is virtually ignored. it is possible that this .secret door. refers to the four men and four women spoken of later in the paris working, or it may mean the child elsewhere predicted, or some secret preparation of the hearts of men. it is difficult to decide on such a point, but we may be sure that the

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

rifice: overcoming pride. school: a place of learning; a need to learn. scissors: distrust. sea: see ocean. self-image: the inner or spiritual self. the age indicates maturity or the lack of it. sex: union of opposites; union of male and female principles; satisfaction; completeness. shadow: the subconscious; insubstantiality. ship: see transportation. skeleton: the basics; the root of a problem. snake: spiritual wisdom; transcendence into a state of wisdom. snake-bite: infusion of wisdom (bites are not usually painful in dreams. soldiers: force; power; regimentation. spade: penetration; cutting; tough work lies ahead. sunrise: clearing of consciousness; awakening. sunset: need to protect assets. swan: beauty; comfort; satisfaction. sword: penetrating and cutting; conflict. table: support;

re acting. knife: treachery. duplicity. misunderstanding. ladder: advancement. opportunities taken. man: stranger. visitor. help from unexpected source. mushroom: disturbance. complications in business. palm tree: a breathing-space. a rest period. temporary relief. pipe (smoker's: thought and concentration ahead. investigate all possibilities. scissors: quarrels, usually domestic. double-dealing. snake: an enemy. a personal hurt, or an affaire de coeur (love affair. tree: goal achieved. comfort. rest. umbrella: temporary shelter. wheel: advancement through effort. money. windmill: big business dealings. a form of tasseography, known as geomancy, can be done using dirt or sand. mark a circle, about three feet in diameter, on the ground and have the subject throw a handful of dirt into it. y

bk. buttonsnake rt. catechu gum chocolate rt. cinquefoil congo rt. cranesbill rt. fleabane hb. goldenrod hb. hardback hb. hawthorne berries heal-all hb. hemlock bk. hickory bk. jambul seed kola nuts logwood lycopus virginicus. maiden hair fern mountain ash bk. pilewort hb. potentilla hb. purple loosestrife hb. queen of the meadow hb. rattlesnake rt. redrt. rhatany rt. sage hb. sanicle rt. sampson snake rt. shepherd's purse hb. sumbul rt. sumach bk. or rt. tormentil rt. wafer ash bk. water avens rt. water lilly rt. white ash bk. white oak bk. wild indigo bk. witch hazel twigs mild astringents: blackberry rt. black birch ivs. celandine german rue rosa gallica petals st. john's wort sweet fern hb. bitter tonics used for temporary loss of appetite. they stimulate the flow of saliva and gastric

pery elm bk* solomon's seal rt. tragacanth gum dzaphojre77cs agents which tend to increase perspiration. they are commonly used as an aid in the relief of common colds. diaphoretics act most favorably when administered hot, before bed. botanicals marked with* are often referred to as sudorzf/cs agents which cause copious perspiration. ague weed hb* angelica rt. balm hb. blessed thistle hb. canada snake rt. catnip hb. chamomile hb. elder fls. ginger rt* guaiac raspings hyssop hb* linden fls. lobelia mtn. mint (koellia) hb. pennyroyal* pleurisy rt. prickly ash bk. ragwort hb. sassafras bk. or rt. senega rt. serpentaria rt* spice bush or fever bush twigs thyme hb. water eryngo rt. wood sage hb. yarrow hb. diuretics a term used for medicines or beverages which tend to increase the secretion of

he secretion of urine. the fastest action is generally obtained by liquid diuretics taken on an empty stomach, during the day. physical exertion retards the effects of diuretics. they are often used with demulcents, such as marsh mallow rt, couch grass, etc, for their soothing qualities when irritation is present. bearberry or uva ursi ivs. bilberry ivs. broom tops buchu ivs. burdock seeds button snake rt. canada fleabane hb. cleavers hb. copaiba balsam corn silk cubeb berries dog grass rt. dwarf elder bk. elecampane rt. gravel plant ivs. hair cap moss horse tail grass juniper berries kava-kava rt. matico ivs. pareira brava rt. parsley rt. princess pine ivs. seven barks stone rt. water eryngo rt. white birch ivs. wild carrot hb. emollients agents generally of oily or mucilaginous nature, u

black cohosh rt. black haw bk. catnip hb. chamomile fls. cramp bk. motherwort hb. squaw weed yarrow hb. stimulants to quicken or increase various functional actions of the system. stimulants refuse to act in the presence of an excess of animal foods and never act as quickly on persons who consume a lot of alcohol. angostura bk. bayberry ivs. black pepper blood root boneset hb. camphor gum canada snake root capsicum fruit cascarilla bk. cassena ivs. cayenne pepper cinnamon bk. cloves-fruit cocash rt. damiana hb. fever few hb. fleabane hb. ginger rt. golden rod hb. horseradish rt. hyssop hb. jaborandi rt. matico ivs. mayweed hb. motherwort hb. muirapuama mustard nutmeg paraguay tea pleurisy rt. pennyroyal hb. peppermint hb. prickly ash bk. quaking aspen bk. sarsaparilla rt. serpentaria rt

's ear bear's foot beehive beggar's tick bird's eye bird's tongue black boy resin bloody fingers bull's eyes bull's foot calf's snout catgut cat's eye cat's foot cat's foot/paw cat's milk chicken toe common name stitch wort dogstooth violet comfrey auricula stinking hellbore snail plant cockhold false hellebore european ash foxglove marsh marigold coltsfoot toadflax hoary pea star scabious canada snake root ground ivy wartwort crawley root latin name stellaria media^ microstylis ophioglossiodes erythronium americanum symphytum officinale primula auricula helleborus factious medicago scuttellata bidens frondosa adonis vemalis fraxinus excelsior xanthorrhoea arborea digitalis purpurea caltha palustris tussilago farfara linaria vulgaris tephrosia virginiana scabiosa stellata asarum canadense

gue sauroglossum mother's heart shepherd's purse capsella bursa pastoris mouse ear mouse blood wort hieracium pilosella mouse tail common stonecrop sedum acre negro head vegetable ivory phytelephas macrocarpa old man's beard fringe tree chionanthus virginica ox tongue bugloss anchusa officinallis rabbit's foot field clover trifolium arvense shepherd's heart shepherd's purse cabella bursa pastoris snake head balmony chelone glabra snake milk blooming spurge euphorbia corollata snake's tongue adder's tongue fern ophioglossum vulgatum squirrel ear white plantain goodyear repens stag horn club moss lycopodium clavatum stinking goose foot chenopodium foetidum swine snout dandelion taraxacumdensleonis toad toadflax linaria vulgaris unicorn's horn false unicorn helgonias dioica wolf's claw lycopo

BUDGE E

f af follows in the train of three boats, which may be thus described- the foremost boat is called uaa-penat, p. 46 i.e "the boat which capsizeth; it contains three hawk-headed forms of the god horus, and is steered by two male figures, who stand one in the bows and the other at the stern. in the middle of the boat stand the hawk-god bak, and the hawk-goddess baket, and behind them, standing on a snake, is the click to view the boat of rest. third form of horus. between the front steersman and baket is the serpent teka-hra, i.e "fiery face" and the aft steersman bears a name of similar meaning, nab-hra. the second boat is called uaa-herer, p. 47 i.e "the boat of rest" and has in the middle an osiris god in the form of a mummy; each end of the boat terminates in the head of a cynocephalus

ibed above. above his back are the two utchats, between which is the sign. 14. a form of the goddess isis, in a sitting position, but without a throne. click to view thath-neteru. hetchefu. isis-thaith. ka-hemhemet. 15. the god hetchefu. 16. the god thath-neteru, in mummied form, holding a sceptre in one hand and a knife in the other. 17. a chamber, with an opening under the roof, through which a snake, which stands on its tail outside it, belches fire; under a vaulted covering is an "image" of ra, in the form of the hind-quarters of a lion. the chamber is called het-tuau-ra. p. 130 18. a similar chamber, with an "image" of ra in the form of a hawk's wing; the name of the chamber is het-stau-kher-aha. 19. a similar chamber, with an "image" of ra in the form of a human head; the name of the

he blood of those whom they hack to pieces each day [when] those advance who endow with magical power the dead by the mystery of their formulae. those who know this shall see their magical formul, and shall not pass through their flames" 2. nine bearded gods, who stand upright; each holds the symbol of "life" in his right hand, and a staff, the upper portion of which is in the form of a wriggling snake, in the left hand. these gods are under the direction of a god in mummied form, whose name, or description, is heru-her-she-tuati, i.e "horus who is over the lakes in the tuat" the names of the nine gods are- 1. sekhti. 2. am-sekhet-f. 3. nehebeti. 4. tchamuti. 5. neb-aatti. 6. heq-neteru-f. p. 204 click to view sekhti. am-sekhet-f. nehebeti. tchamuti. neb-aatt.i p. 205 click to view heq-net

CASE PAUL F THE BOOK OF TOKENS

unto the thick darkness where god was; and again "tetragrammaton said that he would dwell in the thick darkness" ye shall know that this darkness is egypt, and by the wisdom hidden in that darkness did moses lead israel forth. in the darkness which is egypt is the darkness of number, concealing the one in the cloud of the many. of that darkness the serpent is a sign, that great serpent, the royal snake of egypt [91] t h e b o o k of t o k e n s 2 this is the serpent of temptation, yet from it cometh forth redemption. for the serpent is the first appearance of the anointed one, and that which casteth adam out from the garden of the east, even that shall bring him back once more to paradise. thus in teth is shown the secret of the going forth and the return, for teth is the serpent coiled ar

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

e represented by a horn, and the goddess by a large conch shell. there are a great variety of deity figures in museum shops as well as new age shops and those selling goods from particular areas of the world. you may, however, feel more comfortable with a ceramic animal, bird or reptile for which you feel an affinity: a tiger for courage, an eagle for vision, a cat for mystery and independence, a snake for regeneration. this is what native americans call our personal totem or power creature. you may find some of these are, in some cultures, the symbols of divinities. there is, for example, bast, the cat-headed egyptian goddess who protected women- especially in pregnancy and childbirth- the home, pleasure and joy. bast was originally a lion goddess who symbolised the fertilising rays of th

into battle. she is especially good for women's assertiveness and self-confidence rituals. she carries a sword and wears a helmet. kali kali, the dark side of the hindu mother goddess, came into being when shiva, the husband of the mother goddess shakti, taunted her for her dark skin. in fury she carried out rituals until her skin became golden inside. shakti then shed her black outer skin like a snake and it formed the avenging destroying persona of kali. kali is depicted with her four arms holding weapons and the heads of her victims, her tongue lolling out, and covered in blood, signifying her power over life and death. she is often pictured dancing on shiva whose body she trampled on, destroyed and then danced on once more to restore him to life. kali is invoked to remove fear and, it

to see if it was free from sin. she can be invoked for all rituals of justice, uncovering secrets, truth and trustworthiness. hermes hermes is the greek messenger god who travelled between dimensions. he is associated with the wise ancient egyptian god thoth and the later roman mercury. he is credited with great knowledge, healing powers and medical knowledge [insert pic p080- the double entwined snake of hermes' and mercury's caduceus, or wand, which is often a living growing staff, is a symbol both of healing and of powerful communication. the snake forms two circles, the interlinked cycles of good and evil, life and death, light and darkness. the wings on the caduceus are for wisdom, guarding against gossip and malicious words as well as illness. among hermes' many patronages were money

vervain. ruled by the sun. tarragon a mild stimulant, tarragon helps the nervous system to overcome restless exhaustion that can stand in the way of relaxation, while also soothing anxieties so sleep comes easily. it is also good for stimulating the kidneys and is a traditional remedy for toothache and digestive problems. once associated with dragons and serpent goddesses and the ability to cure snake-bites, tarragon has now become associated with rituals and decisions involving shedding what is redundant, as a snake sheds its skin. it is good for regeneration and helps the user to focus on new targets. ruled by mercury. thyme thyme brings good health, improves memory and mental abilities and has powerful antiseptic properties. it is said to aid recall of the past and allow glimpses into

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

lteacher mamie garvin fields described an elderly practitioner she encountered while she was living in rural john's island, south carolina, in 1909\ 22\ the old man was very short.a runt.and his head was tied with an old red bandanna. they say his hair was never combed. and ragged! he was so ragged and dirty until [sic] you couldn't see what the body of his clothes was made of c he carried a real snake in his hand. c he whipped that snake around his head, cracking it like one of those big whips that you have for horses.[19] other descriptions focus on the apparel of african american conjure practitioners. some specialists adopted accessories that they claimed had supernatural significance. tinted or dark glasses, for example, a symbol of second sight that "blocked a man's view" of the conj

njurer could produce both within and outside their immediate communities. john, a north carolina bondman, was brought to trial in the general assembly in 1800 for the murder of a white slaveholder. in damaging testimony against him, other slaves "told of being rubbed by john and falling ill, of resorting to an eold negro conjurer f to ward off john's powers" and "of hearing john wish for a rattle snake's head" after boasting that he could create a toxin that "one of the most skilful [sic] doctors" of conjuration could not counter. because of the fear he aroused among his fellow slaves and the strength of the evidence\ 72\ against him, john was found guilty and ultimately executed for his role in the affair.[29] african american supernatural practitioners were known to use their reputations

puppies" or dried salamanders, which would become a staple in the ritual formulae of african american conjurers in the post-emancipation era. in eighteenthcentury virginia, a slave was charged in a conspiracy to kill a slaveowner\ 74\ by exposing him to a potent mixture "dick was a superstitious fellow" the record states "and believed that he could accomplish his purpose by beating up leaves with snake heads, and leaving the combination at the door of his master" the bondman's concoction also resembled the materia maleficia that were routinely utilized by african american supernatural specialists in later decades. poisoning materials consisted of two types: substances that were activated by ingestion, and artifacts that were activated by invisible forces, requiring no contact with the inte

conjure doctor use a cow horn to treat his patient, a device that closely resembled the cupping and blood-letting instruments of practitioners in traditional africa and premodern europe. summoned to attend a desperately ill woman, the conjurer "pricked the back of the woman's neck, drew blood, and put his cupping horn to it" according to the account "he took it off, and dropped out of it a young snake and a lizard. efrom dishyere on you gwine to be a well woman, f he said. and she was" another specialist who was paid to treat a sick patient "took out of her right arm a spool of thread, and out of her leg a lizard" stated a letter in the southern workman "this is the truth, what i saw with my own eyes" the correspondent professed. chesnutt told of a man who had been poisoned when a lizard

esence engendered an unclean inner self may explain the regular identification of the animal invaders as serpents or crawling, serpentlike reptiles. the subsequent release of the creatures could denote an individual's freedom from corruption, or sin. when the georgia ex-slave ellen dorsey called a specialist "to wawd off conjuh" in her legs, the practitioner who treated her described "a big black snake" that slithered out of her foot. as the snake retreated the conjurer remarked "deah goes duh devil" and dorsey later recovered. sarah handy noted that one doctor's treatment included the burning of "various black magic page 66 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 vile-smelling powders" in a patient's room, followed by his opening a wind

njurer remarked "deah goes duh devil" and dorsey later recovered. sarah handy noted that one doctor's treatment included the burning of "various black magic page 66 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 vile-smelling powders" in a patient's room, followed by his opening a window "to let the devil out" the devil was incarnated in the form of a snake, an archetypal symbol for evil in the biblical tradition.[33] these accounts offer numerous possibilities for understanding physical affliction among african americans. some patients and practitioners balanced multiple ideas in order to interpret the causes of sickness and misfortune in their lives. a late-nineteenth-century exslave narrative shows how individuals might propose a variety of

COLLIER IRENE CHINESE MYTHOLOGY

hinese texts, a classic of history (eighth century b.c, a classic of mountains and seas (third century b.c, and questions of heaven (fourth century b.c).1 in addition, many images of nuwa have been uncovered on ancient chinese bronze sculptures and paintings. like many of the early chinese gods, nuwa was half animal, half divine. most often, nuwa had the face and arms of a human but the body of a snake or dragon. she could change her shape at will. modern chinese books prefer to show her as a beautiful woman. it appeared that women in china had no social standing of their own. however, in their roles as mothers and wives, they were extremely powerful. since women generally outlived their husbands, they often asserted themselves and ran the household after their spouses death. even in polit

actual monarch who lived sometime between 2953 2736 b.c.2 however, whether he was based on a real person or not, fushi is a beloved figure in mythology who taught survival skills to early humans. these include using fire, fishing, hunting, writing, and fortune-telling. in some stories, fushi is described as having the body of a human. in other stories, he has the head of a human and the body of a snake. in many stories he is the husband of nuwa, and together they are the bearers of civilization. in the story, fushi introduces the trigrams, which are patterns made with short and long sticks. people threw down six sticks and then interpreted the patterns they formed. in the beginning, the interpretations of the trigrams were passed down orally, then were finally written down centuries later

of seventenths water to three-tenths dry land. to achieve his goal, gong sent torrential rains and came close to destroying the world in a fierce power struggle with the fire god.1 nuwa, the creator of people, appears in this myth to counteract the two gods destructive forces. although historically the two warring gods have most often been presented as giants, some paintings show gong as having a snake s body and a human face with red hair. zurong is traditionally shown with a massive human body featuring broad shoulders, red skin, and a red beard. both gods have terrible tempers. in ancient stories, the earth was seen as a flat square, and the sky was a dome held up at each of the four corners by a high mountain peak, one of which is the buzhow mountain, mentioned in the story. in reality

-yang, of order and equilibrium.4 the phoenix is an important creature in chinese mythology, second in rank only to the dragon. poet brian katz describes her: the phoenix, feng huang, was the sacred fire bird. it was truly a magnificent creature to behold, and it had the features of several different animals. it had the head of a swan; the throat of a swallow; the beak of a chicken; the neck of a snake; the legs of a unicorn; the arched back of a turtle; and the stripes of a dragon. its feathers were made up of the five sacred colors: black, white, red, green, and yellow.5 50 author derek walters adds [the phoenix] has many miraculous attributes, but not selfrejuvenation and does not possess the arabian phoenix s propensity for self-immolation. it feeds on bamboo seeds. and drinks from fou

ang (1523 1027 b.c, has a rich heritage of pottery, bronzes, and artifacts, which places it as the first historical dynasty of china.1 the chinese dragon is not an evil creature. on the contrary, he brings rain and guards the lakes and waterways. he is a composite creature with the horns of a deer, the ears of a cow, the eyes of a lobster, the head of a camel, the whiskers of a cat, the body of a snake, the belly of a frog, the scales of a carp, the talons of an eagle, and the paws of a tiger. dragons love to make vibrations in the sky by rolling huge pearls, creating thunder. lesser dragons are used as riding steeds by the gods of heaven. the ruling king in this story is the yellow emperor, a good leader who struggled with the mighty rivers that flooded the country each year. according to

rld. now yu plugged up the gaping holes with dirt and reeds, and dropped in magic dirt balls from the tortoise s back to dry up the soggy earth caused by the floods. chinese mythology 56 when he worked, yu often used the form of a human to avoid frightening the farmers. even in his human form, he had an ugly face like an insect, with a mouth like the bottom of a crow s beak and a long neck like a snake. the farmers did not care about his appearance, however. they loved him for his efforts on their behalf. as yu traveled across china, he named the tribal groups and recorded their customs: leather-skin people; goat-fur people; oyster-and-pearl people; kingfisher- green-silk people; grass-skirt people; felt-tent people; mountains-of-jewels people; dew-drinkers; red-grain- growers; lacquer-mak

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

epeating. the seven sisters oil cartel working alongside the banks, and owned by the same people, are the oil companies. these are responsible for countless coups and conflicts and the grotesque manipulation of sovereign countries. as late as 1882, oil had little commercial value. it was used in lamps and not much more. william "doc" rockefeller also peddled oil at $25 a pint as a cure for warts, snake bites, cancer, and impotency" in 1853 his son, john d. rockefeller, formed the infamous standard oil company to supply the fuel for the growth in oil burning lamps and to exploit the much greater potential claimed for the substance seeping through the rocks and fissures of the earth. with the development of the internal combustion engine, the value of oil was transformed. so were the economy

DAVID ICKE CHILDREN OF THE MATRIX

from constellations like orion, draco, andromeda, lyra, and bootes, and other locations like the pleiades, sirius, vega, zeta reticuli, arcturus, aldebaran, and elsewhere. australian aborigines, african tribes, the babylonians, and south american indians are just some of the diverse peoples who claim ancient connections with such places. the reptilians are a tall, mostly humanoid-type race, with snake-like eyes and skin and they are connected to the classic "greys" with the big black "eyes, which have become the very symbol of the "et. often these various extraterrestrial factions battled for supremacy in the legendary "wars of the gods. these technologically advanced beings were believed to be gods by the human races because of the apparently miraculous feats they could achieve with thei

these are the bloodlines that have ruled the world for thousands of years and are still in the positions of power to this day, as we shall see. bloodlines that were once egyptian pharaohs and european royalty are now presidents of the united states, and leading bankers and media owners. a fundamental theme running from the "golden age" of atlantis and lemuria-mu to the present day is that of the snake or serpent. both civilisations were known in legends as the dragon lands and the motherlands.2 the greeks called atlantis "hespera (a name for venus) and they said it was guarded by a dragon.3 native american records call atlantis "itzamana, which means "dragon land" or the "old red land".4 the algonquins use the name pan for the atlantean continent, a name also given to the goat god of the

rhaps more likely. the queen's shaft in the great pyramid was designed to point to sirius, according to modern researchers. robert temple presents a wealth of interconnecting evidence to support his belief that an amphibious race from sirius came to the earth in far ancient times and brought with them the knowledge that founded those advanced civilisations. the sirius system is also depicted as a snake or serpent in a greek representation in the louvre museum in paris.13 temple's research began when he heard that the dogon people in mali, northwest africa, had told french researchers in 1931 some remarkable information about the sirius system. according to these researchers, the dogon also knew about all the planets of the solar system out to pluto, and of moons that have only recently bee

els of initiation, they say, with each one more advanced than the one below.40 this is the classic structure of secret societies throughout history. those who passed the initiation into the 13th school would then be allowed to teach the knowledge themselves as a member of the "order of the serpents. william bramley in the gods of eden (avon books, new york, 1993) calls this the brotherhood of the snake. you can see snake and serpent symbolism in the logos of llluminati companies and the logo of the leading uk communications network, british telecom, is one example (figure 7. lemurian kings and queens were 13thlevel initiates of the "dragon bloodline, according to the lemurian fellowship. as i with the serpent cult or serpent brotherhood through the ages, the lemurian initiated were worship

nds of years and atlantis broke up in stages over a long period before the final destruction. both cultures expanded across the world with their priests and "royal" bloodlines or "dragon figure 6..and here it is in the logo of the british intelligence arm, mi5. british intelligence is a creation of the llluminati going back at least to elizabeth 1st in the 16th century figure 7: the symbol of the snake in the logo of british telecom, the uk's major telecommunications company. follow the right leg through to the right arm ruled by the gods 39 kings, founding colonies in all parts of the globe. with them went their serpent symbolism which has survived to this day in places like china and, most certainly, within the illuminati. it was during the atlantean-lemurian era that the same knowledge

ago. they are mistaken. the "classic greece" they ruled by the gods 41 focus upon was a later expression of that culture, not the first. the original greece existed before the cataclysms that sank atlantis. the atlantean colonists of greece worshipped a serpent goddess called athene or neith.48 the greek historians, jane harrison and robert graves, say that this deity was symbolised as a serpent, snake, sphinx, or goddess covered in snakes.49 there are some people- myself among them- who believe that the face on the sphinx on the giza plateau is a woman and not a man as officially claimed. wherever the reptilian bloodlines have located, the worship of a serpent goddess has always been the centre of their rituals under names like athene, barati, isis, semiramis, el, artemis, diana, and heca

ough their relationship was often one of conflict and distrust, the two interbred, the epics report, to produce a reptilian-mammal hybrid that became .the aryan kings!7 these are the "divine" royal bloodlines or "demigods" and they are the same bloodlines that ruled the sumer empire and to whom those in power today are related. in media, now turkey, the iranians knew the kings as mar, which means snake in persian (mars= snakes. they were called the "dragon dynasty of media" or "descendants of the dragon. in the late 19th century, colonel james churchward, an ardent researcher into the existence of mu or lemuria, was shown some ancient tablets in the secret vault of a monastery in northern india. they told the story of how the naacals or naga mayas("serpents) from the continent of lemuria-m

akras, or energy channel-points, of the human(oid) nervous system- the chakra associated with 'inner visions, intuition, and other esoteric concepts."10 the theme of ruling "royal" families and emperors claiming descent, and their right to rule, from the "serpent gods" can be found across the ancient world. these bloodlines and connections were symbolised by royal emblems in the form of a dragon, snake, sphinx, plumed serpent, or the tree-cross or ankh. in egypt they had an order called the djedhi (jedi in star wars) and the dj meant serpent.11 thus we have pharaohs of the serpent line called djer, djoser, and djederfra. in india, the buddhist text, the mahauyutpatti, lists 80 kings who descended from the nagas or "serpent kings. hindu legend says that the nagas could take a human or repti

DAVID ICKE THE BIGGEST SECRET

y surrender to superiorweaponry. then the reptilians strip the planet of its resources like water, minerals anddna information. the infiltration of human society via secret societies is a key methodof reptilian control, as i shall detail. the american writer and researcher, williambramley, concluded in his book, gods of eden, that the anunnaki created a secret societycalled the brotherhood of the snake and this has been used to manipulate humanity in theway described in the chapters that follow.19 this brotherhood of the snake is the corecentre of todays global secret society network which is controlled by the reptilians.inner-terrestriais?in their physical expression, the anunnaki are one of the many inner-earth races whichlive underground in the enormous catacombs, caverns and tunnels be

azette, inapril 1909. the researcher and author, john rhodes, claims to have located this siteand he connects it with sipapuni, the underground world from where the hopi indiansclaim to have originated. according to their legends, the hopi once lived within theearth and were fed and clothed by ant people, possibly the extraterrestrials known asthe greys. the hopi refer to their ancestors as their snake brothers and their mostsacred of underground rituals is the snake dance. as i will keep emphasising, not allreptilians are of malevolent intent and i have no wish to demonise the reptile stream.we are talking here only of one group of them. the hopi say that one day under theorders of their goddess, spider woman, they ascended to the surface of the earth andemerged through their cave they ca

e by fingers that must have been ten inches long with claws that burnedinto his skin. the next day that spot was so painful he couldnt touch it and alexchristopher has video footage of this. when the couple had calmed down and alexwent back to bed in her house, she came face to face with a reptilian herself:i woke up and there is this thing standing over my bed. he had wrajyaround yellow eyeswith snake pupils and pointed ears, and a grin that wrapped around his head. he had asilvery suit on and this scared the living daylights out of me. i threw the covers over myhead and started screaming. i mean, here is this thing with a cheshire-cat grin and thesefunky glowing eyes. this is too much. i have seen this kind of being on more than oneoccasion. he had a hooked nose and was very human lookin

reat height.it seems from their texts that you required thenefilim-watcher physical characteristics to qualify to be king. this, no doubt, is the originof the divine right of ki;gs, the right to rule by virtue of your family bloodline, a systemwhich continued when these lines expanded into europe. even the british title of sir,conferred by the queen on her selected subjects, comes from an ancient snake-goddess(reptilian) called sir, which relates to the anunnaki goddess, ninlil or ninkharsag, in thesumerian tablets. her husband, enlil, was called the splendid serpent of the shining eyes.his brother, enki, was also known as a serpent and his emblem was two entwined serpents,the symbol of his cult centre at eridu, and of the modern medical profession. the symbolis known as the caduceus (see

ubt that the anunnaki and the watchersare the same reptilian race- the serpents with the shining eyes identified by christianand barbara obrien in their work, genius of the few.49author and researcher, andrew collins, says he has a canaanite copper figurine depictingone of their gods of around 2000 bc.50 it has a serpentine neck and a head shaped like thehood of a cobra which curls over to form a snake-like headdress.51 over the thousands ofyears since these royal reptile-human hybrid bloodlines were created, they have become moreintegrated into the general populafion and less physically obvious, but the basic geneticstructure remains and the brotherhood maintains very detailed genetic records of who has itand who doesnt. christian and barbara obrien say in genius of the few that if theann

000 years ago. these laterbloodlines would have been even more anunnaki than previous versions, of course. these arethe reptilian crossbreeds who run the world today and it this profusion of reptilian geneswhich allows such people to shape-shift into reptilians and back into an apparently humanform. these bloodlines also have the ability to produce an extremely powerful hypnotic stare,just like a snake hypnotising its prey, and this is the origin of the term giving someone theevil eye. all this is the real reason for the obsession with blood and the interbreeding of theblue blood families and their offshoots. this is why since the earliest times of knownhistory, the blue blood heirs married their half-sisters and cousins, just as the anunnaki didaccording to the sumerian tablets. the most

s and this was because the nazis knew thehistory and the connection with the reptilians. andrew collins in his book, from theashes of angels, presents compelling evidence that the biblical garden of eden washigh up in this region of iran-kurdistan and, of course, the theme of the serpent is at theheart of the eden story. in neighbour-mg media, the kings were known by the iraniansas mr which means snake in persian.53 mars= snake? they were called the dragondynasty of media or the descendants of the dragon54. i have no doubt that the43reptilian draco interbred with humans to produce crossbreeds within the white race and,indeed, there are many people around the world today who claim to have bred withreptilians. by 2,200 bc the royal court of the dragon had been founded in egypt bythe priests

breeds within the white race and,indeed, there are many people around the world today who claim to have bred withreptilians. by 2,200 bc the royal court of the dragon had been founded in egypt bythe priests of mendes and this still continues today 4,000 years later, as the imperial androyal court of the dragon sovereignty, now headquartered in britain. some peoplecall this the brother-hood of the snake. the early kings of sumer, egypt, and later,israel, were anointed at their coronation with the fat of the dragon which was the fatof the sacred crocodile. the croc was known in egypt as a messeh and from this comesthe hebrew term messiah which means anointed one. the kings of the successionwere also known as dragons and all this symbolism relates to the knowledge thatthese royal families wer

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

dership has knowingly and consistently been pursuing a hidden agenda which, when fully carried out, will mean the destruction of our nation(the u.s) as we know it today and the beginning of the biblical great tribulation. our leaders are currently calling this system the new world order! the u.s. capital building once they are hidden, these occultic symbols are thought to possess great power. the snake basilisk is "said to have the power to destroy all upon whom it looks. to a person who is not an occultist, they will have no concept of the true hidden meaning contained within the symbol. and that hidden purpose is to communicate certain meanings to other occultists while hiding this meaning from all non-occultists. the symbols that were interwoven into the design of governmental center, c

r spiritual self, and this crown, symbolizing the rays of the sun, can be found on the statue of liberty in ny harbor. all these rituals went back thousands of years to babylon and the stories of nimrod, queen semiramis, and tammuz, their version of jesus mathra was said to be the son (sun) of god who died to save humanity and give them eternal life. one classic symbol of mithra was a lion with a snake curled around his body, while he holds the keys to heaven. better business bureau, notice the torch? the individuals who are in control of this world are not who they might seem. they are evil spirits set out to enslave other spiritual beings. us! christ was trying to teach us the truth about spirituality but they had him killed for trying. i do respect all those who died defending our 'free

misleads its members. this behavior of course, is not limited to just members of freemasonry, it extends to the entire human race. freemasonry is a worship of lucifer by the top 5% of all masons. you can spot evidences of satanism all over the world. there are numerous masonic/satanic symbols on this web site, all of which originate from this secret society called "the brotherhood of the serpent/snake" many call it "big brother" without even realizing its extraterrestrial origins. it was also known in ancient egypt as "the mystery schools" freemasonry is the secret organization famous for its use of christianity as a tool for control. the king james version of the bible, edited by sir francis bacon (a 33rd degree freemason, is used to create order in society through the implementation of

DIABOLUS

dged, the zoroastrians considered him very dangerous even after his long 1,000 year reign. the ten precepts suggest that zohak called their god an injurer of the universe, recommended daeva worship and the use of idols in ritual practice, that people should be selfish and to sacrifice before shrines. the reference to zohak s physical death, before the full transformation into azi dahaka (fiendish snake- fairdoon killed the malignant and sinful zohak of three faces (i.e. liar, of three heads (i.e. violent and obstinate, of six eyes (i.e. greedy) of thousands of evil designs, possessed of the great evil powers of the dev and the druj. denkard another figure in zoroastrian infamy is the sorcerer ahktya or akht. the word akht itself means filth, and the word akha which means evil and bad. the

e 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 women as a force of inspiration, desire and imagination. his astral body is that of the frog, the vicious crab. he neither thinks of, nor sp

energized enthusiasm. the beasts of the field and the fish of the sea are all manifestations and connected with shaitan. this is the inner relation to shaitan as the black man of the sabbat, the very ritual of magick fire which either as the light of the luciferian conclave or holy rites of noon28 to announce self discovery and to seek transformation into a satan-like individual. it is the black snake, a symbol of the yezidis which represents hidden wisdom. black within arabic terms, the root fhm of course is wisdom and knowledge, thus black has a dual meaning which refers the very opposite of ignorance. the black snake is presented earlier in the zoroastrian descriptions of zohak, who gained knowledge and power from ahriman, having kissed his shoulders, bestowed two black serpents to eme

fers the very opposite of ignorance. the black snake is presented earlier in the zoroastrian descriptions of zohak, who gained knowledge and power from ahriman, having kissed his shoulders, bestowed two black serpents to emerge from him. these snakes intertwined with his body and spirit until he became azi dahaka, a dragon king who was said to be the most powerful daeva next to ahriman. the black snake continues to symbolize intelligence and independence from the natural order, an antinomian symbol which survived in the cults of yezidism. the shaykh known as ayn al-qozat hamadani was perhaps one of the most rebellious figures of his time, champion to a higher intellect and satanism in a pure form of selflove and evolution to god itself, hamadani suggested an alternate path through sufism w

DION FORTUNE PSYCHIC SELF DEFENSE

y nerve would be broken, and i would never be good for anything afterwards, and i recognised that this peculiar maneuver on the part of my employer was an act of revenge. why i did not pursue the obvious remedy of taking refuge in flight, i do not know, but by the time one realises that something abnormal is toward on these occasions, one is more or less glamoured, and just as the bird before the snake cannot use its wings, so one cannot move or turn away. gradually everything began to feel unreal. all i knew was that i had to hold on at all costs to the integrity of my soul. once i agreed to her suggestions, i was done for. we went on with our litany. but i was getting near the end of my resources. i had a curious sensation as if my field of vision were narrowing. this, i believe, is a ch

with sex, as is revealed by its symbolism. if an occultist is making a magic circle, and for any reason wishes to seal it with the kerubim of the elements instead of the archangels, as is more commonly done, and feels himself unequal to the task of drawing a presentable eagle, the symbolic form of the kerub of air, he will use the zodiacal sign for scorpio. the evolutionary connection between the snake and the bird is well known to biologists; but long ages before darwin, initiates used the serpent and the eagle to represent the unsublimated and sublimated aspects of the life-force. the scorpion connects with the serpent through the dragon. i had a very curious experience myself in connection with the element of air. i am betraying no secrets if i say that certain grades of initiation refe

DONALDTYSON CORONZON

ut, that old serpent, called the devil, and satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him (revelation 12:7-9. the serpent of genesis is identified as the devil or satan. moreover, the serpent is said to be a dragon. this is not as strange as might first appear. in past times, dragons and serpents were often confused together- a great snake such as a python was called a dragon by the romans, for example. dragons were sometimes called "worms" in ancient anglo-saxon literature. another important point to gather from the quote above is that the old serpent is identified with the leader of the angelic rebellion, lucifer, the light-bearer, second only to god in his glory. the bible has little to report about the fall of the angels

DONALDTYSON EVILEYE

eye of the man extending itself to the wolf prevented the ray from the wolf's eye from reaching the man- the same theory that caused individuals to wear images of eyes on their clothing. no such complication existed in the myth of the basilisk, a serpent whose gaze falling upon a man at once made him immobile. we still have a remnant of this ancient belief in the form of the folk tale that says a snake can charm its prey so that it remains motionless until it is killed. the same sort of belief was also held with regard to the hyena by the ancient romans. belief in the evil eye has never ceased since the dawn of recorded history. it is still widely held in the mediterranean region, where it has persisted in exactly the same form for thousands of years in an unbroken tradition. it is said to

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

nu represents the primeval watery mass from which all the gods were evolved, and upon which floats the bark of "millions of years" containing the sun. this god's chief titles are" father of the gods" and begetter of the great company of the gods. he is depicted in the form of a seated deity having upon his head disk and plumes.[1] nut the female principle of nu; she is depicted with the head of a snake surmounted by a disk, or with the head of a cat.[2] ptah was associated with the god khnemu in carrying out at the creation the mandates of thoth the divine intelligence; his name means the "opener" and he was identified by the greeks with greek h!'faistos, and by the latins with vulcan. he was worshipped at a very early date in memphis, which is called in egyptian texts "the house of the ka

o [1. see am lineau, monuments pour servir l'histoire de gypte chr tienne, p. 167. 2. the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (18 of 19 [8/10/2001 11:23:59 am] 3 see am lineau, tude sur le christianisme en gypte au septi me si cle, paris, 1887, p. 147] p. cxxxii light came, and they cast it into the cold where there was gnashing of teeth. there it beheld a snake which never slept, with a head like that of a crocodile, and which was surrounded by reptiles which cast souls before it to be devoured, when the snake's mouth was full it allowed the other reptiles to eat, and though they rent the soul in pieces it did not die. after this the soul was carried into amenta for ever. the martyr macarius suffered in the reign of diocletian, and the ms. from whi

, with which to record the result of the trial. behind thoth stands the female monster amam[4, the "devourer" or am-mit, the eater of the dead [1. the name of this goddess is probably connected with the word renen "to suckle" m. pierret identifies her with the goddess of that name who presided over harvests, and is described as the "lady of the offerings of all the gods (panth on, p. 61, having a snake's head, which in some instances is surmounted by the disk, horns and feathers of the goddess hathor (see lanzone, dizionario, tav. 188, no. 2. 2 thoth was the personification of intelligence. he was self-created and self-existent, and was the "heart of ra" he invented writing, letters, the arts and sciences, and he was skilled in astronomy and mathematics. among his many titles are "lord of

the lord of his godlike (8) companions, may bear witness for him. here the guilty are weighed in judgment. i have brought unto (9) his nostrils eternal life. i am the son of osiris, i have made the way, i have passed thereover into neter-khert" plate xii--vignette v: the fifth arit, guarded by three gods; the first with the head of a hawk, the second the head of a man, and the third the head of a snake. each holds a knife. plates xi. and xii. http//www.sacred-texts.com/egy/ebod/ebod19.htm (2 of 9 [8/10/2001 11:27:48 am [1. i.e "eater of his own filth" 2. i.e "making to lift up his face" 3. i.e "great one" 4. i.e, horus and set. 5. var. see the end of the speech of the osiris at the first arit. 6. i.e "repulsing the face, great of speech" 7 var# 8. i.e "repulser of the crocodile] p. 294 tex

ELLIS LOW TWELVE 1907

nes" said he with a smile "and was the first man you attacked in the ranks of the fourth virginia at waynesborough "but you were not hurt" remarked bliss "no; i was lucky enough to dodge that cut; if i hadn't, i shouldn't be here to shake you by the hand. no man ever tried harder to kill another than i tried to kill you, but your horse was too swift for me; as i followed, your sabre looked like a snake writhing in the air" by the middle of october, captain bliss's wounds had healed and he was sent to lynchburg, where he remained two days, going thence to libby prison, in richmond. the long, hard journey from charlottesville reopened his sabre wound, and he was placed in the hospital, which was located at the south end of libby. he recovered so rapidly that in little more than a week he was

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

king for the moat with all speed, followed by a curious multitude, he scooped up the egg, and in full view of the people, broke the shell and exposed to their admiring eyes a little, wriggling serpent. when a few days had elapsed, he judged the time ripe for a second demonstration. gathering together a huge crowd from every part of paphlagonia, he emerged from the temple with the large macedonian snake coiled about his neck. the head of the serpent was concealed under the prophet s arm, and an artificial head, somewhat resembling that of a human being, allowed to protrude. the assembly was astonished to find that the tiny serpent of a few days ago had already attained such remarkable proportions and possessed the face of a human being, and they appeared to have little doubt that it was ind

cedar bark does not make a very hot fire, and that the clay coating protects the body. menominee shamans are said to handle fire, as also are the female sorcerers of honduras. indians know well how to handle venomous serpents with impunity. if they can not avoid being bitten, as they usually can, they seem to be able to avert the fatal consequences of the bite. the wonderful acts performed in the snake dance of the hopi have often been described. a trick of navaho dancers, in the ceremony of the mountain chant, is to pretend to thrust an arrow far down the throat. in this feat an arrow with a telescopic shaft is used; the point is held between the teeth; the hollow part of the handle, covered with plumes, is forced down toward the lips, and thus the arrow appears to be swallowed. there is

ke anything seen in australia, two perfect clay tablets covered with cuneiform inscriptions and several thousands of years old, said to have been brought direct from the mounds at babylon, and finally, a bird s nest containing several eggs and the mother bird undoubtedly alive. he was famous for living apports, jungle sparrows, crabs, turtles. once an 18-inch-long shark, at another time a 30-inch snake appeared mysteriously in the seance room. the apport of jungle sparrows passed the test of a committee of investigation in milan. six years later, however, bailey got into trouble in grenoble. the investigators claimed that he smuggled in the birds in his intestinal opening, and they found a local dealer who identified bailey as the man to whom he sold them. discredit was also attached to hi

in rainy weather they would often give him shelter when they denied it to his driver. one old fable shows the ass in an unfavorable light. jupiter had just taken possession of olympus. on his coming, men asked of him an eternal springtime, which he accordingly granted, charging the ass of silenus to bear the precious treasure to earth. the ass became thirsty and approached a fountain guarded by a snake, who refused to let the ass drink unless he parted with the treasure. the stupid animal thereupon bartered the gift of heaven for a skin of water, and since that time snakes, when they grow old, can change their skin and become young again, for they have the gift of perpetual springtime. another fable endows the creature with greater intelligence. in a village a few miles from cairo, there l

n, and a just and upright character. the places libra rules are mountains, sawpits, and newly felled woods. the key phrase for libra is i balance. scorpio, the eighth sign of the zodiac, is a fixed water sign. it is a negative, feminine sign, ruled by the planet pluto (in traditional astrology it was ruled by mars. its symbology is complex, being the only sign with three symbols.the scorpion, the snake, and the eagle. its glyph is said to represent a serpent. it takes its name from the latin word for scorpion. scorpio is associated with the sexual organs and the kidneys. scorpio is a cold, nocturnal sign. the native has a strong, robust, corpulent body, is of average stature, and has a broad visage, dark but not clear complexion, dark gray or light brown eyes, black or very dark brown hair

tes were sufficient, and when light was produced, the medium was found to hold a live bird and a nest in each hand. many of these birds were kept for days in cages. sometimes they disappeared as mysteriously as they came, and sometimes they died in captivity. once a live, shovel-nosed shark, 18 inches long, was brought in. a crab, with dripping seaweed, was similarly apported. another time a long snake was found coiling around the medium s neck. on being covered with a cloth it disappeared in full light. undercover apports sometimes appeared in good visibility, or were seen to drop from a height away from the medium. in mc- carthy s cap, after being covered by a handkerchief, a turtle was discovered. another time he found a jewel in his hand under a palm leaf. the clay tablets and the egyp

e evil, a debased descendent of the egyptian set, the persian ahriman, the python of the greeks, the jewish serpent, baphomet of the templars, the goat-deity of the witches sabbat. he was said to have the head and legs of a goat and the breasts of a woman. his followers called him by the names of forgotten deities as well as the black one, the black he-goat, the black raven, the dog, the wolf and snake, the dragon, the hell-hound, hell-hand, and hell-bolt. his transformations were unlimited, as is indicated by many of his names; other favorite and familiar forms were a cat, a mouse, a toad, or worm, or again, the human form, especially a young and handsome man as he would appear on his amorous adventures. the signs by which he might be identified, though not invariably, were the cloven hoo

e dragon is so familiar as to be no longer remarked, and yet his significance is perhaps not fully understood by all. there are, in fact, three kinds of dragons, the lung of the sky, the li of the sea, and the kiau of the marshes. the lung is the favorite kind, however, and may be known when met by his having the head of a camel, the horns of a deer, the eyes of a rabbit, ears of a cow, neck of a snake, belly of a frog, scales of a carp, claws of a hawk, and palm of a tiger. his special office is to guard and support the mansions of the gods, and he is naturally the peculiar symbol of the emperor. a less familiar beast is the chi-lin, which resembles in part a rhinoceros, but has a head, feet, and legs like a deer, and a tufted tail. in spite of his unprepossessing appearance, he is of a b

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

nimal which does not generally seek to share the abode of man is regarded by the malays as ominous of misfortune. if a wild bird flies into a house it must be carefully caught and smeared with oil, and must then be released in the open air, a formula being recited in which it is bidden to fly away with all the ill-luck and misfortunes (sial jambalang) of the occupier. an iguana, a tortoise, and a snake, are perhaps the most dreaded of these unnatural visitors. they are sprinkled with ashes, if possible to counteract their evil influence. a swarm of bees settling near a house is an unlucky omen, and prognosticates misfortune. so, too, omens were taken either from the flight or cries of certain birds, such as the night-owl, the crow, some kinds of wild doves, and the bird called the rice s h

tling spiritual manifestations (1890, a. smedley described several instances during which he used a ring that he secretly marked. on one occasion, for example, col. lean (husband of florence marryat) mentally asked the control john king to fetch the halfhoop diamond ring from his wife s finger and place it on his. the ring, wrote florence marryat, was worn between my wedding ring and a heavy gold snake ring and i was holding the hand of my neighbor all the time and yet the ring was abstracted from between the other two and transferred to colonel lean s finger without my being aware of the circumstance. in experiments with maria vollhardt in berlin, two highly skeptical members of the medical society for psychic research, holding the hands of the medium at either side, found two unbroken wo

he midiwiwin. the society was one of the medicine or magical associations so common among the north american indians (see america, united states of. when a candidate was admitted to a grade and prepared to pass on to the next, he gave three feasts and sang three prayers to the bear spirit in order to be permitted to enter that grade. his progress through the various grades was assisted by several snake-spirits. at a later stage, by the power of certain prayers or invocations, a larger snake appeared and raised its body, thus forming an arch under which the candidate made his way to the higher grade. when the indian achieved the second grade, he was supposed to receive supernatural power to be able to see into the future, to hear what came from far off, to touch friends and foes no matter h

a crane, but the captain feared that the evil-smelling fluid dripping from the carcass would pollute his catch of whiptail fish and ordered the creature to be dumped overboard. before this was done, michihiko yano, an official of the taiyo fishery company aboard the vessel, took four color photographs and made a sketch of the carcass, after taking measurements. he described the creature as like a snake with a turtle s body and with front and rear flippers and a tail six feet in length. this suggests a creature resembling the plesiosaurus, which flourished from 200 to 100 million years ago. when taiyo fisheries executives heard about the unusual catch, they radioed their trawlers around new zealand, ordering them to try to recover the carcass, but without success. japanese journalists named

depths of niflheim, is a dark abode far from the sun, and its gates face the cutting north. its walls are formed of wreathed snakes, and their venom is ever falling like rain. it is surrounded by dark and poisonous streams, and nidhog, the great dragon that dwells beneath the central root of ygdrassil, torments and gnaws the dead. here loki is chained to a splintered rock, where the venom of the snake skada falls on him unceasingly, and it was believed that his shuddering was the cause of earthquakes. nastrond is featured in the voluspa, a poem in the icelandic poetic edda. sources: the poetic edda. oxford: clarendon press, 1969. nat an evil spirit (see also myanmar) national astrological association (naa) at various intervals throughout the twentieth century, the growing astrological com

1890. as chairman of the parliamentary committee of the spiritualists national union he pressed for reform of the fortune telling act, the british law relating to mediumship. obe (or oobe or oob) see out-of-the- body travel obeah west indian witchcraft. the term is believed to derive from an ashanti word, obayifo, a wizard or witch, although there are claims that it refers to obi, a west african snake god. author m. g. lewis (1775.1818) spent some time in jamaica, where his father owned large estates, and reported cases of obeah. in his posthumously published journal of a west india proprietor (1834, he wrote an entry on january 12, 1816, describing how ten months earlier a black man of very suspicious manners and appearance was arrested. and on examination there was found upon him a bag

phas levi and the french occult revival. new york: samuel weiser, 1974. waite, arthur edward. the unknown philosopher: louis claude de st. martin. blauvelt, n.y: rudolf steiner publications, 1970. order of napunsakas in the west the order of napunsakas in the west (on) was founded in 1996 as a special interest group (sig) associated with the thelemic magical order the servants of the star and the snake (sss. it was inspired by the writings of the late scholar of hinduism, alain danielou (author of such books as the gods of india: hindu polytheism; shiva and dionysus and while the gods play. the hindu word napunsaka designates some 16 categories of non-heterosexual, gender variant types mentioned in the sanskrit dictionary of v. s. apete. members of the order seek to reestablish the natural

his many forms (kumara, marugan, etc. the current head of the order of napunsakas in the west and the cultus skanda-karttikeya is known by his religious name, sahajananda skanda-das. the order is headquartered at p.o. box 1219, corpus christi, tx 78403-1219. it publishes a periodical, zibaq. information on the order can be found on the internet through the site of the servants of the star and the snake at http//www.wild.au/sss/ index.html. order of new templars german occult sect organized between 1894 and 1907 by austrian occultist jorg lanz von liebenfels (1874.1954) at burg werfenstein near the river danube. the order used the swastika symbol, advocated master-race ideals, and developed rituals from appropriation of the holy grail traditions and parsifal. von liebenfels published a jour

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

uins of rainbow city, where the three had lived during their first earthly incarnation. emery himself participated in the search, which ended on thanksgiving day 1942 when he found rainbow city. o ver time, em e ry re vealed the secrets of the t h ree to the hefferlins. once, they said, the human race ruled hundreds of galaxies. un f o rt u n a t e l y, the spacefarers eventually encountere d the snake people, and soon deadly confli c t s p read through the cosmos. after centuries of stalemate, the tide turned in the snake pe o p l e s f a vo r. the snake people pursued the humans t h rough space, stranding some on obscure, backwater planets. the rest made it to the planet now known as mars, where the last of the human em p i re lived in re l a t i ve comfort for a long time. then the plan

ace. they built seven cities, each with its own color (red city, green city, blue city, and so on. the greatest of all was rainbow city, constructed from many colors of a very hard plastic. under the wise leadership of the son and daughter of the great ruler (still on mars) and the daughter s fianc (later to be called the ancient three, the colony thrived, and a golden age ensued, ending when the snake people, having discovered where the humans were hiding, mounted a surprise attack. in the fierce battles that followed, the earth was knocked on its side, turning antarctica into a wasteland. the humans were driven to other, now warmer continents. their technology destroyed, they were reduced to a primitive state and gradually lost all memory of their former elevated state. when they redisco

FAUST

y conduct him downward on your course, and stand abashed when you are forced to say: a good man, though his striving be obscure, remains aware that there is one right way. mephistopheles all right! but long it won t endure! i have no fear about my bet, be sure! when i attain my aim, do not protest, but let me triumph with a swelling breast. dust shall he eat, and that with zest, as did the famous snake, my near relation. the lord in that too you may play your part quite free; your kind i never did detest. of all the spirits of negation the wag weighs least of all on me. mankind s activity can languish all too easily, a man soon loves unhampered rest; hence, gladly i give him a comrade such as you, who stirs and works and must, as devil, do. but ye, real sons of god, lift up your voice, in

mephistopheles all that i can i ll gladly do. student it is impossible for me to go away before i hand my album here to you. will your grace grant this favour to me too? mephistopheles oh, very well! he writes and gives it back. student [reads] eritis sicut deus, scientes bonum et malum. he closes the book reverently and takes his leave. mephistopheles follow the ancient text and heed my coz the snake; with all your likeness to god you ll sometimes tremble and quake. faust enters. faust now whither shall we go? mephistopheles whither it pleases you. we ll see the little world and then we ll see the great. with how much joy and how much profit too you ll sponge the whole course through until you graduate. faust but with my beard so long i may quite lack life s free and easy way. in this at

lling, hauling; as one sins, one always suffers. none shall sing about forgiving! to the rocks my cause i m crying. echo, hark! revenge! replying. for the unstable, death! not living! herald. now, if it please you, stand aside a pace, for what comes now is not your kind or race. ye see a mountain pressing through the throng, its flanks with brilliant housings proudly hung, a head with long tusks, snake-like snout below. a mystery! but soon the key i ll show. a dainty woman on his neck is sitting and with her wand subjects him to her bidding; another stands aloft, sublime to see, girt by a radiance dazzling, blinding me. beside them chained, two noble women near, fearful the one, the other blithe of cheer. one longs for freedom and one feels she s free. let each declare now who she be. fear

m that winter harrows, reached scarcely by alcides arrows, they are the swift stymphalides. they mean well with their croak-salute, their vulture s-beak, their goose s-foot. here in our midst they d like to be and prove they re of our pedigree. mephistopheles [as if intimidated. some other things are hissing shrill. a sphinx for fear of these you need not quake; they are the heads of the lernaean snake; cut from the trunk, they think they re something still. but say, what s wrong? why so distressful? why this behaviour so unrestful? where would you go? be off, good-by!i see, that chorus twists your neck awry. don t force yourself to stay! go, leave this place, greet yonder many a charming face. the lamiae, wanton wenches, you ll find there, their foreheads brazen, faces smiling, as when th

ise! into our group now see him stride! lay one by one your masks aside and show your nature to his eyes. mephistopheles the fairest have chosen me. clasping her. oh, woe! a withered broomstick, she! seizing another. and this one. hideous face! oh, what a lot! lamiae do you deserve things better? think it not! mephistopheles the little one i d like to clasp. a lizard s slipping from my grasp! and snake-like is her slippery braid. well, then, a tall one i will catch. and now a thyrsus-pole i snatch! only a pine-cone as its head. where will this end. let s try a fat one. perhaps i ll find delight in that one. a last attempt! then it will do! so flabby, fubby, worth a treasure as orientals such things measure. but ah, the puff-ball bursts in two! lamiae scatter asunder, flicker around him, li

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

imary names of the divine in the tantras, such as shiva and kali, are also found in the hebrew torah. the map of the sefiroth (lit. spheres) in the tree of life (etz ha-chayyim) and the map of the chakras (lit. wheels) of the tantras have much in common. the kundalini spoken of in the tantras and the shekhinah of the qabalah appear to have the same function. the kundalini is described as a coiled snake asleep at the base of the chakric tree. on page 12 of the introduction to tantra shastra, sir john woodroffe says: kundalini means coiled. hence, kundalini, whose form is that of a coiled serpent, means that which is coiled. she is the luminous vital energy (jivashakti) which manifests as prana [ed. same as qi in chinese, and ruach in hebrew. she sleeps in the muladhara chakra [sefirah kingd

f the sidereal universe. the sh ir qoma is the vision of the creation as a unity in the name hvhy. it is seen when returning from the negatively existent roots of the tree, looking down at the sefirah in the throat center from the sefirah at the crown of the head. the yosher is a distinctly anthropomorphic form of the name hvhy. it is encircled by the leviathan(]tyvl) of vast face, described as a snake devouring its tail. 21 the leviathan acts as a circular fence around the yosher and defines the field of superimposition. it also displays the ubiquitous mystical principle that the end is contained in the beginning. an obscure teaching says that the yosher drips out from leviathan s fang. this is paralleled in the tantric tradition, where shiva is described as swallowing the poison of maya

o its own body. an analogy in qabalah cites the relationship between the letters of the alphabet and the vowels: without the vowels (active aspect, the letters (inactive aspect) cannot be pronounced. in the tantra, it is said that without the vowels, shiva s bones can t dance. another analogy that illustrates the nature and relation of the two faces is presented in the parable of the rope and the snake: a man was walking down a road in the country at dusk. just as he turned a corner, he encountered what appeared to be a large snake. his whole body gripped with fear, and without thought, he jumped back to avoid getting bitten. as he looked at the snake, he noticed that it wasn t moving. he picked up a rock and threw it at the snake, and still the snake didn t move. he thought, perhaps the s

ed a corner, he encountered what appeared to be a large snake. his whole body gripped with fear, and without thought, he jumped back to avoid getting bitten. as he looked at the snake, he noticed that it wasn t moving. he picked up a rock and threw it at the snake, and still the snake didn t move. he thought, perhaps the snake is dead. this thought diminished his fear, and he inched closer to the snake to get a better look. as he neared the snake, he was amazed and relieved to find out that it wasn t in fact a snake at all: it was a rope that he mistook for a snake' 8: h" 2: 2 2:e 8% in this story, there had to be a rope in the first place for the man to have mistaken it for a snake. the snakiness was a superimposition upon the rope that only existed in the man s mind. such is the nature o

n condition is portrayed in the chakric tree by the petals on the lotuses turned downward. when the chakric tree is ascended, the petals of each lotus turn upwards as the consciousness of the traveler awakens in it. as previously mentioned in chapter one, the tantric texts (called shastra) on the chakras describe the chitshakti (energy of consciousness, known as the goddess kundalini, as a coiled snake asleep at the base of the chakric tree. the shekhinah of the qabalah is said to be in exile in the lower worlds. the kundalini and the shekhinah are two distinctly different allusions for the same thing. the snake of the kundalini is said to awaken and ascend the chakric tree, opening the chakric lotuses on her way to unite with her husband shiva in the ajna chakra at the forehead. the ascen

rst, ani hvhy acharit (tyrxa, the last, ani hvhy mosheh (hsm) ani hvhy yeshuvah (hvshy, ani hvhy% e2 2 e" 2' 8: h 2" re iyah (ayir, shepherd, or ani hvhy ahavah (hbha, love. since the torah is said to embody all four heads of messiah, one could also use ani hvhy torah (hrvt hvhy yna. for reshith, one may visualize the manifest alef a of unity filling the universe within the fence of the vast face snake- devouring-its-tail (figure 7.4. for acharit, one can use the image of the letter tav t riding a white horse with a letter zayin -handled sword as seen in figure 3.11 on page 111. with master mosheh and master yeshuvah, use one or more of the powerful images found in the torah and peshitta, such as master mosheh prostrating before the burning bush, or master yeshuvah delivering the sermon on

onsecutive central letter tets. the ascension and transformation of enoch into metatron is a primary topic in i enoch. metatron is also frequently called the prince of the presence and the youth. e "h 3 20 raziel hagadol, i.e. the archangel raziel, is described as the keeper of the secrets or mysteries. the earliest extant edition of the sefer raziel is the amsterdam manuscript dated 1701. 21 the snake devouring its tail (i.e. with the end contained in the beginning) is an allusion found in various forms throughout the world s mystical traditions. the form of such a snake is, the sinatic hebrew ayin of vast face. 22 sifra detzniyutha 1. 23 torah doverim 6:4, 5. 24 torah vayiqra 19:18. 25 q is derived from quelle, the german word for source. 26 relative to the darkness verse, the reader is

derstanding/north on the qabalistic tree, the ajna chakra on the tantric tree, and the upper tan on the taoist tree. khanqah (arabic: meeting hall in which sufis gather to receive instruction and engage in spiritual practices. kohan (hebrew: priest: a member of the israelite priesthood who enacted the rituals in the temples of jerusalem. kundalini (sanskrit: energy of consciousness portrayed as a snake asleep in three and a half coils at the base of the spine in the muladhara chakra; corresponds to shekhinah in qabalistic teachings. la (arabic: not: a term referring to the mysterious unknown at the roots of all things, synonymous with ayn; first word in the affirmation of unity in the qur an. latifa (arabic: series of seven centers on the sufi tree. corresponds to the sefiroth on the qabal

FLY THE LIGHT

s itself through dissatisfaction. fly the light is in part a symbol of the transformation through the seven heads of the dragon of the apocalypse via the angel of prostitution who rides the beast. the son of satan is also represented as a serpent. the dragon itself holds significance in that it is a relation to diabolism, in zoroastrian lore, the avestan word devak means worm which is a dragon or snake. an early form of the antichrist, called zohak and later azhi dahaka is a dragon-king who had two black and venomous serpents on his shoulders, who emerged with the initiatory kiss of ahriman, the devil. fly the light represents a beginning of transformation and the luciferian concepts of antinomian thought. no longer should children be force fed christian lies, bending knees to spiritual we

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

and in her left, flowers, and dressed in white garments" an image of mercury "the form of a man having a cock on his head, on a throne, having feet like those of an eagle, with fire in the palm of his left hand and having below his feet this sign (a magic character' an image of luna "the form of a woman with a beautiful face on a dragon, with horns on her head, with two snakes wound around her. a snake is wound around each of her arms, and above her head is a dragon, and another dragon beneath her feet, each of these dragons having seven heads" as can be seen from these examples, the magic images of the planets are usually recognisably related to the classical forms of these gods and goddesses but with strange and barbaric additions and modifications. there is a full list in picatrix of th

the images of the egyptian decan demons. as e. garin has pointed out,2 bruno has taken the list, ascribed to teucer the babylonian, of the thirty-six decan images almost entirely from cornelius agrippa's de occulta philosophic then come forty-nine images of the planets, seven for each planet. for example: first image of saturn. a man with a stag's head, on a dragon, with an owl which is eating a snake in his right hand.4 bruno's planet images are close to those given by agrippa,5 though with some variations. next come twenty-eight images for the mansions of the moon, and one image of the draco lunae6; all these correspond very closely indeed to those given by agrippa.7 finally, bruno gives thirty-six images which he associates with the twelve houses into which a horoscope is divided.8 the

FRATER ELIJAH ANGELS OF CHAOS

nnected with eris somehow (i think) as it seems to fluctuate between the "hand of eris" and [2, i do not see any relation with the first sigil yet. sekhet the fierce lion headed goddess of the south. her ferocious qualities typify sexual heat and the fire of fermented drink (counterpart bast, sekhet is solar. from sekhet derives the indian word shakti, meaning power. special reference to the fire snake (creative power. 76-15=61 (kali-first divider) 15 is the first digital sum of 393. today is 11/10/98. my birthday (tuesday sacred to kali) i'm 24 years old (i feel like i am 90. i got another tattoo today, on my left shoulder blade. an eye surrounded by a flaming sun (a 'symbol' of kia/ chaos& self. i channeled all the pain while getting it into a prayer to amorphous kia and hga. i may devel

the quarters (these are the adoration's, as thou has written, as it is said: the light is mine; it's rays consume me: i have made a secret door into the house of ra and tum, oh khephra and ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell show thy star-splendor, o nuit! bid me within thine house to dwell, o winged snake of light, hadit abide with me, ra-hoor-khuit! 19: that stele they shall call the abomination of desolation; count well it's name, and it shall be to you as 718 note: i once lived in a house at 718 in brooklyn- note also: there are only 75 verses to chapter iii 75- 76= 1 there are only 79 verse to chapter ii 79- 76= 3 there are 66 versus to chapter i 66- 76= 10 from chpt i--iii (liber al) we

he shape of the star of babalon. a flaming sword is shown in the shape of a key which also looks like a head. the words is to be is written upon the sword (denoting future prophecy as well as a method of use. the babbler is mentioned which is chrnzn. this chapter takes the tone of another and not chrnzn. it is something altogether different. vehicles are used for transport. keys open things up. a snake figure coils it s way around the edges of the page, it s head is a giant eye. the first few pages of this chapter also dictate genesis. ii/2b: the 1 realizes itself (we are above the abyss here. it thrusts forward into the void. it knows not, and in doing so what it must do. a reference to set is given. set being an intelligence of/in the outer. this an example in this case for modeling and

FRATER TENEBROUS CULTS OF CTHULHU

ed a whole chapter to the metaphysics of lovecraft, including detailed descriptions of two lovecraftian rituals, the ceremony of the nine angles and the call to cthulhu. these rituals were transcribed in the original language of the necronomicon, and translated into english by lavey s fellow satanist, michael aquino9. another group which employs lovecratian elements in their workings is the black snake cult, or la couleuvre noire, a voodoo coven which combines the rites of the left-hand path with archetypes from the cthulhu mythos. its leader, michael bertiaux, is one of the chief adepts of the ordo templi orientis antiqua and its offshoot, the monastery of the seven rays, and was initiated as a voodoo-gnostic master in haiti in 1963. in his study of modern-day voodoo, cults of the shadow

FREEMASONS SATANISM AND SYMBOLISM

ustan in persia, on the triumphal arch at pechin, in china, over the gates of the great temple of chaundi teeva, in java; upon the walls of athens. the mexican hierogram was formed by the intersecting of two great serpents, which described the circle with their bodies, and each a human head in its mouth [note: pike capitalized serpent, above, to denote deity] while we may think it abhorrent for a snake to be swallowing a human, we discover that the satanist had a different point of view. a satanic book of symbols, entitled, magic symbols, says that a snake swallowing a human being symbolizes "the process of initiation. when a man has prepared himself as to achieve insight into the nature of the spiritual realm, then he is said to be an initiate. a true initiate is one who has been given, o

bolic of wisdom. a satanic book of symbols, entitled, magic symbols, says. we shall see the deeper implications of the serpent as a symbol of wisdom" this figure (left, is identified as being one used in the practice of alchemy, an art normally thought of as attempting to turn base metals into gold, but which also has a spiritual objective of achieving eternal life. by the way, this symbol of the snake devouring its own tail is called "ouroboros [p. 11; emphasis added] this symbol is also called "ouroboros" but its meaning is deeper "this snake, sometimes called the ouroboros, is a symbol of time, from which alone wisdom springs. the snake encircles the two symbols of the extremes of created life- the child and the death-symbol of the skull. between them, the child and skull are intended t

y true to the biblical description of them as "worshipping the creature rather than the creator [romans 1:25] the july, 1998, issue of the scottish rite journal states that the eagle was also a symbol of regeneration and rebirth [jim tresner, 33 degree "wings of the eagle, wings on our feet" scottish rite journal, july, 1998, p. 7. but, another masonic writer returned back to the symbolism of the snake as regeneration, or reincarnation [herbert f. inman, masonic problems and queries, london, england, a. lewis, ltd, 1987, p. 210. also stated by charles g. berger, our phallic heritage, new york, greenwich book publishers, inc, p. 204] in fact, listen to how the satanic book, a dictionary of symbols, explains the importance of the snake "snakes are guardians of the springs of life and of immo

sonic apron. you will note the all- seeing eye on the left upper corner, the sun worship symbol in the right upper corner, and the beehive with bees toward the bottom, all very typical masonic and satanic symbols. but, note the centerpiece symbol, with the satanic death's head in the middle of the masonic emblem of the compass and square. notice that this symbol is surrounded by an ouroboros, the snake eating its own tail. further, notice that two sprigs of evergreen bough are below the compass and square; the satanist uses the evergreen to depict eternal life. but, now, let us listen to two masonic authors shed even more light on this subject "the serpent is universally esteemed a legitimate symbol of freemasonry [george oliver, signs and symbols, new york, macoy publishing and masonic su

FULLER J F C SECRET WISDOM OF THE QABALAH

ve, etc- his spirit. this manifestation is nevertheless not god but the reflection of god on these vibrations; consequently, of necessity, it must be reversed and becomes dog. 22 the problem of free will. it is apparent that the centre of this problem is the letter shin, the most mysterious in the hebrew alphabet. its sound is like the hiss of a serpent, its appearance that of the open mouth of a snake (jaws and tongue, and its numerical value clearly shows its triadic nature; further still, 300, its value, esoterically symbolizes the 300 sephiroth of the three worlds which preceded the creation of the world of matter. though as spiritual fire, or glory, it is the symbol of the shekinah, the sepher yetzirah hints that it also represents transmutation and the devil.23 usually the thirty-fir

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

eland, in an earlier age representations of him appear in profusion among the symbols of that country. it has been said that there is scarcely an egyptian sculpture known in which this reptile does not figure. the serpent whenever it appears as a religious emblem always typifies desire--creative energy--which, proceeding from the sun, is manifested in man and in animals. whether it be a veritable snake in a box, a serpent connected with the figure of a woman, or as a carved representation on monuments or stones, or as chains or wreaths on columns, bas-reliefs or friezes, the signification is the same. the sacred character of this reptile among the gnostics is shown by the accounts given of their religious rites and ceremonies. by many of these sects this holy creature was kept in a box, ar

it as he appeared within view. when i frequented this place, which i did for some years together, to take an exact account of it, staying a fortnight at a time, i found out the entire work by degrees. the second time i was here, an avenue was a new amusement; the third year another. so that at length i discovered the mystery of it, properly speaking, which was, that the whole figure represented a snake transmitted through a circle. this is an hieroglyphic or symbol of highest note and antiquity "in order to put this design in execution, the founders well studied their ground; and to make their representation more natural, they artfully carried it over a variety of elevations and depressions, which, with the curvature of the avenues, produces sufficiently the desired effect. to make it stil

eroglyphic or symbol of highest note and antiquity "in order to put this design in execution, the founders well studied their ground; and to make their representation more natural, they artfully carried it over a variety of elevations and depressions, which, with the curvature of the avenues, produces sufficiently the desired effect. to make it still more elegant and picture-like, the head of the snake is carried up the southern promontory of hackpen hill, toward the village of west kennet; nay, the very name of the hill is derived from the circumstance. thus our antiquity divides itself into three great parts, which will be our rule in describing this work. the circle at abury, the forepart of the snake leading toward kennet, which i call kennet avenue; the hinder part of the snake leadin

t of the snake leading toward kennet, which i call kennet avenue; the hinder part of the snake leading toward beckhampton, which i call beckhampton avenue; for they may be well looked on as avenues to the great temple at abury, which part must be most eminently called the temple "the plan on which abury was built, is that sacred hierogram of the egyptians and other ancient nations, the circle and snake. the whole figure is the circle, snake, and wings. by this they meant to picture out, as well as they could, the nature of the divinity" the temple which represents the body of the snake is formed by a circular agger of earth having its ditch withinside. as this is contrary to the mode adopted in works of defence, it is thought to prove the religious character of abury. in a description give

GILBERT THE MAGICAL MASON

o pass off. there are some quaint notions upon the occurrence at a dessert table of an almond214themagical masonshell containing two nuts, calledphilopena,when a man and woman should each take one as a bond of affection between them.thefalling of images or pictures and the spontaneous opening of doors were all of bad import and foreshadowed misfortune. it was of evil omen to meet in the roadway a snake, or a hare, or a weasel crossing the road, a bitch with whelps, or an ape, or even a woman carrying a spindle uncovered, while at home it was unlucky to upset wine or to meet a black dog at the door. an old english omen was that if a hare was seen torunthrough a village street, there would soon be a house or hayrick on fire.theentry into a house of a strange black cat was deemed fortunate, a

GLOBAL FREEMASONRY

this council had on pharaoh: moses said "pharaoh! i am truly a messenger from the lord of all the worlds, duty bound to say nothing about god except the truth. i have come to you with a clear sign from your lord. so send the tribe of israel away with me" he said "if you have come with a clear sign produce it if you are telling the truth" so he threw down his staff and there it was, unmistakably a snake. global freemasonry ek and he drew out his hand and there it was, pure white to those who looked. the ruling circle of pharaoh's people said "this is certainly a skilled magician who desires to expel you from your land, so what do you recommend" they said "detain him and his brother and send out marshals to the cities, to bring you all the skilled magicians (qur'an, 7: 104-112) it should be

GNOSTIC HANDBOOK

similar to the inner grades of the essenes and gnostic sects and is at the heart of the gnostic faith. the gnostic handbook page 73 the sacred serpent the serpent is an image central to the gnosis, while this may at first seem unusual when we come to appreciate the esotericism of the serpent we can understand its significance. the major problem which arises with the iconography of the serpent or snake is the prejudice found in most christian literature, this all too clearly, however, comes from a misunderstanding of the image and distortion found in the old testament text. the bible as a whole has an ambivalent view of the serpent or snake, on one hand it seems to be represented as evil, even as an icon of the devil himself, while on the other it is used to represent wisdom and even perha

image is that found in numbers 21:8-9 and isaiah 15:29 where the serpent is used as an image of redemption. moses holds up the serpent (on a cross) to heal israel- most christian scholars agree that this is a type of the coming messiah, in christian terms, jesus himself. accordingly, we have the unusual suggestion of the serpent as jesus. in hebrew numerology the numerical value of the serpent or snake is that of the messiah. many gnostic sects saw the serpent as the agent of redemption and the primary symbol of gnosis. the ophites (from the greek word for serpent, ophis, like many modern gnostic groups, ourselves included, believe that the serpent of the genesis story was a representative for the lord of light (as was jesus, while the creator depicted in the old testament was seen as the

he shedding of the skin. the gnostic handbook page 74 within the traditions of gnosticism the serpent is used to represent the path of the pneumatic, the highest path to the treasury of light. in our tradition, as in the valentinian gnostic school, there were three grades- the hylic, psychic and pneumatic. the hylic was that of everyday man, it was sometimes represented by a crawling serpent, the snake of earth. the hylic is the bulk of humanity, it has little innate spark of life and generally is a creature of instinct. the psychic was the first path of salvation and was represented by the dove. the psychic is a mixture of light, mind and flesh and is dominated by his lower instincts, he needs the guidance of the gnostic school to achieve liberation. the secret path was that of the serpen

he first path of salvation and was represented by the dove. the psychic is a mixture of light, mind and flesh and is dominated by his lower instincts, he needs the guidance of the gnostic school to achieve liberation. the secret path was that of the serpent of light, the winged serpent. this path is followed by the pneumatics, the parfait or children of the pleroma. the duality represented by the snake is very expressive, in some ways it hints at the secret techniques used within the higher path. the very things than condemn the hylic to earth are turned and used to liberate the pneumatic. the serpent (and related images such as the snake and dragon) is therefore a expressive image of the nature of the gnosis. the winged serpent represents the highest wisdom, while the crawling serpent rep

at the secret techniques used within the higher path. the very things than condemn the hylic to earth are turned and used to liberate the pneumatic. the serpent (and related images such as the snake and dragon) is therefore a expressive image of the nature of the gnosis. the winged serpent represents the highest wisdom, while the crawling serpent represents the decay of earth. the duality of the snake is the dualism of the ancient wisdom. israel on the world stage if we continue from our egyptian israelite model, the next question is what happened to the israelite community? the historical evidence suggested that the priest class created a literalist/ fundamentalist cult which came to the forefront in judaism after the time of jesus. but where did the earlier israelites go? we know that a

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

e no quick answers. meditating on your dreams can help, as can reading available dream interpretation books, though the quick dream interpretation cook-books are of little value. a relevant comment to make here is that while dreams use symbols which may have common meanings many of the images will only mean something to you and hence you are the key to their understanding. so for example, while a snake may have a more general phallic interpretation or may even mean wisdom, if you were bitten by a snake as a child it is more likely to have a personal connection, rather than the more generalised interpretation. some diary techniques there are many techniques for using your diary in a creative way. a couple we will cover here are elemental self analysis and identity work. for elemental self a

were part of an archetypal language through which varying levels of the unconscious communicated. on a personal level these symbols can be relevant in exploring engrams and memories, on deeper levels these symbols can represent levels of personal and interpersonal spiritual power. when examining a symbol it is important to consider the various levels on which it can operate. take for example, the snake; it can have significance on varying levels of the unconscious. it can represent a symbol of the phallus, a symbol of personal power, then on deeper levels, it can mean evil (within a judeo-christian symbol system) or wisdom (in eastern and gnostic systems. as can be readily appreciated, a symbol can represent opposing things, depending on the facet of the unconscious. the snake will mean di

GOLDEN CHAIN AND THE LONELY ROAD

the sabbatic tradition is via formal ritual induction. this can take various forms, ranging from the simplest act of ritual 'authorisation' to the so-called 'grand array' of the full sabbatic ceremony. within the cultus sabbati there are various concurrent lineal streams, and it is from their example that i shall draw in the discussion below. the founding lineage of the cultus is that of 'the red snake, descended from a buckinghamshire stream of cunning-craft practice and folk magic. in terms of its outward expression through ritual practice it has changed with each successive generation, but at its core a body of sorcerous principles is maintained and it is upon this 'alphabet of arcana' that each generation 'fleshes out' its own particular mode of practice. in terms specific to ritual in

ng -on' of a spirit-familiar. in its contemporary manifestation this arcanum has itself 'fleshed out' via the medium of a mystery-rite 'the black eagle rite, simply named after the spirit itself. this instance in itself serves to illustrate that a certain type of magical lineage is principally conveyed via the inheritance of spirit-familiars. one might consider that the animal-totem, be it eagle, snake, fox or boar, functions as a 'mask' for the informing sentience of such traditions. mystery-rites, in and of themselves, communicate the lineages of magistry and serve to transmit the states of magical attainment needful for the on-going realisation of their diverse and specific currents. the absorption of thought, word and deed in the all-consuming process of such rituals (many being of gre

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

r to describe these carvings as representations of odd animals, because they looked like big, clumsy, prehistoric mammals with fat tails and club feet. there were other points of interest. for example, the stone figure of viracocha had been sculpted with the hands and arms folded, one below the other, over the front of a long, flowing robe. on each side of this robe appeared the sinuous form of a snake coiling upwards from ground to shoulder level. and as i looked at this beautiful design (the original of which had perhaps been embroidered on rich cloth) the picture that came into my mind was of viracocha as a wizard or a sorcerer, a bearded, merlin-like figure dressed in weird and wonderful clothes, calling down fire from heaven. the temple in which the viracocha pillar stood was open to

an introduction to the study of maya hieroglyphs (introduction by eric s. thompson, dover publications inc, new york, 1975, pp. 16-17. 8 new larousse encyclopaedia of mythology, paul hamlyn, london, 1989, pp. 437, 439. 9 ibid, p. 437. 10 fair gods and stone faces, p. 62. graham hancock fingerprints of the gods 109 family of obviously related11 but slightly different gods sharing the symbol of the snake. quetzalcoatl/kukulkan/itzamana was quite explicitly portrayed in many of the mexican and mayan accounts as having been accompanied by attendants or assistants. certain myths set out in the ancient mayan religious texts known as the books of chilam balam, for instance, reported that the first inhabitants of yucatan were the people of the serpent. they came from the east in boats across the w

upposed to have discovered the wheel. yet with its side panels, rivets, tubes and other gadgets, the structure pacal reclined in resembled a technological device much more strongly than it did the transition of one man s living soul to the realms of the dead ,6 as one authority claimed, or the king falling back into the fleshless jaws of the earth monster ,7 as another argued. i remembered man in snake, the olmec relief described in chapter seventeen. it, too, had looked like a na ve depiction of a piece of technology. furthermore, man in snake had come from la venta, where it had been associated with several bearded figures, apparently caucasians. pacal s tomb was at least a thousand years younger than any of the la venta treasures. nevertheless, a tiny jade statuette was found lying clos

e high platform that surrounded the chamber. from here, looking down, i could see many more crosses. they were everywhere, literally all over this bizarre and ancient structure. i remembered the andean city of tiahuanaco and the crosses that had been carved there, in distant pre-colombian times, on some of the great blocks of stone lying scattered around the building known as puma punku.14 man in snake, the olmec sculpture from la venta, had also been engraved with two saint andrew s crosses long before the birth of christ. and now, here at the pyramid of the magician in the mayan site of 13 john. l. stephens, incidents of travel in central america, chiapas and yucatan, harper and brothers, new york, 1841, vol. ii, p. 422. 14 see chapter twelve. graham hancock fingerprints of the gods 157

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

reduces to a value of 112, the same value as the space name ric williamson took during the hunrath and wilkinsin period, mark ill. indrid cold= 112= mark ill, but also, as noted in our last section, we are one. i shall say more on this in a moment. carl ardo, cold s companion, has a cipher value of 54. lanulus, their home planet, carries the value of 58. 54+ 58= 112 again. carl ardo= 54= set and snake. these terms have (very different) special meanings for demonologists, occultists and gnostics. likewise, lanulus= 58= seth, the name of the control in the first major modern trance channeling case, but also hadit and hawk s head, with similar occult meanings to those for carl ardo. kimi= 76= night. clinnel= 93 (a special number for occultists, representing the will -current of the new aeon=

new aeon of thelema, or true will. we also see the same magical new aeon mythos unfolded in the west virginia case. indrid cold= 112= word of the law and also words and signs as well as the aforementioned we are one. connected to the mark of mark iii (112) we get ra hoor. cold s wife, kimi= night, another name for nuit. both are from lanulus= hadit. they are accompanied by set( carl ardo) as the snake. they sometime travel with clinnel, the 93 current all such terms, to new aeon magicians, are of extreme importance. at this juncture we need to say a word or two about the lexicon computer program. once the 1974 cipher solution was discovered, working with it was painstaking and abominably slow. a few years later a brilliant computer software development consultant and associate of the qaba

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

r. he also noticed that whenever the rays from arty two wheels met, there would be a blinding flash of light. an interesting feature was that although the wheel was seen in such minute detail, the overall impression was of a single, simple object. crowley saw the jovial god, jupiter, spinning the wheel as though it were a toy. another way of viewing this wheel is as if the rim were a huge emerald snake and in the center, a scarlet heart. this symbolism is the "heart girt with a serpent" found in many occult teachings including crowley's liber lxv. it is a form of the snake encircling the world with its tail locked in its mouth. yet another possible way of seeing this wheel is in the form of the wheel of fortune of atu x of the tarot. this path leads down from chesed through the veil of the

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

541. lucan phars. 9, 832. adonis got bis death-wound from the boar. nestor (jos. miiller 101) tells us, it was prophesied to oleg that he would die of his horse; he still had it fed, but would not see it again. five years after, he inquired about it, and was told it was dead. then he laughed at soothsayers, and went into the stable, where the horse's skeleton lay, but when he trod on the skull, a snake darted out of it and stung bim in the foot, whereof he sickened and died (see suppl. 2 apparently a slip; for that was athena. trins. 950 spectees. 432) at the trivium (ohg. driwikki),i conf. tlieocr. 2, 15 and virg. aen. 4, 609' nocturnis hecate triviis ululata per urbes/ lucian's ^txoyj/evsij'i cap. 22. 24 tells us how such a 'ekutt] appeared in the wood to eacrates, and the yelping dogs a

6, 3' than gi so gerna sind, that iu hier bihlidan hoha bergos, diopo bidelban' be-lid and deep be-delve you. much of this language is bibhcal (isa. 2, 19; hos. 10, 8; luke 23, 30; eev. 6, 15, 16, but the sentiment of many nations will run alike in such matters. nib. 867, 2' mir troumte, wie obe dir ze tal viele7i zwene berge' i dreamt, two mts fell on thee. that jumping out of one's skin, like a snake casting his slough, may also come of joy and anger, o.fr 'a poi n' ist de sa pel' is well nigh out of his skin, ogier 6688. nethl' het is om itit zijn vel te springen' so in our elis. von orleans, ed. schiitz p. 223' for joy' ettn.'s unw. doctor 856. not unlike is that jumping into atone spoken of on p. 552; as early as alb. von halb. 143' at one leap he turned into stone' 3 they wish you' 1

o be brought from life to death by the sword, and then will salvation ensue. in all these tales the arrival of the future event is linked with the germinating of a tree, just as the world-fight was made to depend on the sprouting of the ash (p. 960, or on the dry tree breaking into leaf (pp. 955-7. another difficulty put in the way of deliverance is, that the maiden in some disgusting shape, as a snake, dragon, toad oy frog, has to be kissed three times (d. sag. no. 13. moneys anz. 3, 89. 7, 476. already in the poem of lanzelot we have this kissing of the dragon's mouth, who after that turns into a fair lady (7881. 7907-90. now and then the apparition of the white dame basking in the sun, beaming and bathing, melts into the notion of a ivater-holde and nixe (p. 491, a scand. hafs-fru (afze

ition of the white dame basking in the sun, beaming and bathing, melts into the notion of a ivater-holde and nixe (p. 491, a scand. hafs-fru (afzelius2, 150, spirits that likewise need redemption (p. 493. twelve luhite sea-maids come and join in the dancing of men (mone's anz. 5, 93; add the romance legend of melusina. but such mer-women generally assume, wholly or in part, the shape of a fish or snake; and some white women have afisjt's tail, a snake's tail imputed to them: a king's daughter was immured in the golden mount as a snake, and only once in three nights recovered her human form (kinderm, no. 92; in the oselberg by dinkelsbiihl dwells a snake with woman's head and a buuch of keys about the neck (d. sag. no. 221; and snpph. 970 teanslation. with the notion o mountain-banishment i

he oselberg by dinkelsbiihl dwells a snake with woman's head and a buuch of keys about the neck (d. sag. no. 221; and snpph. 970 teanslation. with the notion o mountain-banishment is commonly associated that of an enchanted, yet recoverable treasure. where the ancient hero or god sits in his mountain cavern, just as in the hero's grave or barrow, lies hidden a huge hoard; and the white woman, the snake woman, or simply snake and dragon, are they that guard it. the goth, huzd, ohg. iwrt, as. lieord, on. hodd, seems to be letter for letter the lat. cust in custos, custodia, and this from euro (for cuso, so that our hus (what harbours, shelters) and the lat. curia (house and court) will come under the same root; thus huzd already contained the notion of keeping watch and ward. from thesaurus

t a 978 translation. black poodle lying (moneys anz. 7, 227. on one chest in the vault lay a toad, on the other a wliite dog ^vhen the peasant's wife struck about with a rod she had got from the white woman, the dog turned black as coal, at which the woman was so frightened she broke silence, and the deliverance came to nothing (ib. 5, 320. no beast has more to do with gold and treasures than the snake, which coils itself down on the gold-heap (p. 689, shakes off sparkles (p. 690-1, wears gold crowns (p. 686. we saw the white woman herself appear half or wholly in serpent shape. by the water outside the gold cavern a huge hissing snake keeps watch: hit him boldly on the head, he will arch himself into a bridge over the water for you, and you may step over it with a stout heart, and bring a

rch himself into a bridge over the water for you, and you may step over it with a stout heart, and bring away as much golden earth as you will (bechst. 4, 174. fani-gold seems to be gold that has lain in fens with the snakes and dragons (p. 531. our earliest antiquity has famous legends of snakes and dragons on the gold (p. 689-90. it is worth noting, that men were fond of giving the shape of the snake to costly golden ware in the way of ornaments and weapons. a heap of gold glittered in the sun, and a hlack worm lay coiled around it, yet so that he did not reach quite round, and a span's breadth was left open: at this spot the labouring man who had spied the hoard stept in and gathered gold. when he had crammed his pockets full and even the smock he had pulled off, it came into his head t

n dumb beneath the waves. three legendary features i will single out. the approaching doom is commonly announced by talking beasts: the enormity of the crime whose punishment impends has lent them speech, or some magic has opened to man the meaning of their 1 justinus 32, 3; conf. dnncker's origines germanicae, p. 31. submerged castle. 983 tones. the serving-man tastes a piece off a silver-wliite snake, and immediately knows what the fowls, dacks, geese, doves and sparrows in the yard are saying of the speedy downfall of the castle (ds. no. 131. this is told of isang's castle near seeburg, a similar story of tilsburg near dahlum (p. 774, and no doubt in other neighbourhoods as well. another thing we come across is, that a good man who is sick sends his son out to observe the weather, and i

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

n a giant in the well, and he calls out, drive those hens away, they scratch the sand up there, and make the grains come in my eyes (2, 29- 1 a giantess (g$"gr) named hyrrokin (igne fumata) is mentioned in the edda, sn. 66 on occasion of baldr s funeral: nothing could set the ship hringhorn, in which the body lay, in motion; they sent to the giants, and hyrrokin came riding on a wolf, with a snake for bridle and rein; she no sooner stept up to the vessel and touched it with her foot, than fire darted out of the beams, and the firm land quaked. i also find in a norwegian folk-tale (faye, p. 14, that a giantess (djurre) by merely kicking the shore with her foot threw a ship into the most violent agita tion. eabelais 2 and fischart have glorified the fable of gargantua. it was, to begin

s, gressum claudicantibus restaurasse (acta bened. sec. 2, p. 333) the swedish people ascribe the healing power of some springs to white snakes. in 1809 there flocked thousands from halland and vestergotland to the wonder-work ing helsjo, a small lake near earnpegarde; they said, some children tending cattle on the shore had often during the year seen a beautiful maiden sit on the bank, holding a snake in her hand and shewing it to them. it is only every hundredth year that this water-maiden with the snake appears (bexell s halland 2, 320; 3, 303. multitudes from norway and halland visited a spring named s. olaftskialla, dropt money-offerings in, and carried on other superstition (odman s bahuslan p. 169. in christian times healing fountains are believed to spring up near the tombs of holy

12; the same with mondull (3, 338. the swedish 1 this globus resembles the lat. turbo, a top or teetotum used in magic: citum retro solve, solve turbinem, hor. epod. 17, 7. 2 fornm. sog. 2, 246. isl. sog. 1, 9. 100. 151. conf. torfaeus s hist. vinlandiae antiquae, hafn. 1705. 3 the esthonians believed that wind could be generated and altered. in the direction whence you wish it to blow, hang up a snake or set an axe upright, and whistle to make it come. a clergyman happened to see some peasants making a great fuss round three stones, eating, drinking and dancing to the sound of rustic instruments. questioned as to the object of the feast, they replied that by means of those stones they could produce wet weather or dry; dry, if they set them upright, wet if they laid them along (ueber die e

l causes. either they stood connected with particular gods, and to some extent in their service, as the boar belongs to fro, the wolf and raven to wuotan; or there lies at the basis the metamorphosis of a higher being into some animal shape, on the strength of which the whole species comes to be invested with a halo of honour. that is how we may in some instances have to take a bear, bull, cow or snake, presupposing an in carnation, though our mythology may have long ceased to reach so far back as to give a full account of it. then, bordering close upon such a lowering of the god into the animal, comes the penal degradation of m&lt;an into a beast, the old doctrine of transmigration, in which we discover a third reason for the consecration of animals, though it does not warrant an actu

the blind the means of recovering their sight, km. no. 107. domestic fowls discuss the impending ruin of the castle, deut. sag. 1, 202. in the helgaqvrsa, ssem. 140-1, a wise bird (fugl fr63huga$r) is introduced talking and prophesying to men, but insists on a temple and sacrifices before he will tell them more. in one german story, men get to understand the language of birds by eating of a white snake, km. no. 17. sigursr understands it too, the moment the heart s blood of the dragon fafnir has got from his finger-tips to his tongue: and then swallows (igftor) give him sound advice, srem. 190-1. to kill swallows brings misfortune: ace. to sup. i, 378 it occasions four weeks rain; and their nests on the houses no one dares knock down. from saxo s account (p. 327) of the oaken statue of kug

tiali mente degebant, bestiae simulachro, quae vulgo vipera nominatur, flectebant collet, quae debite suo debebant flectere creatori. praeterea romuald ejusque sodales, prisco coecati errore, palam se solum deum colere fatebantur, et in abditis viperae simulachrum ad suam perniciem adorabant. during the king s absence, barbatus beseeches his consort theodorada to procure for him that image of the snake. illaque respondit: si hoc perpetravero, pater, veraciter scio me inorituram/ he perseveres and at last persuades her; as soon as the image is in his hands, he melts it down, and delivers the metal to goldsmiths to make out of it a plate and a chalice.1 out of these golden vessels the christian sacrament is adminis tered to the king on his return, and then barbatus confesses that the holy ut

ta et locus ille census, devotiones 2 ubi viperae reddebantur dignoscitur appellari. about votum i expressed my mind, p. 650n; census signifies the goth, gild, gilstr, ohg. kelt, kelstar (p. 38-9 and ra. 358. the two words voturn and 1 as the gold of the swan-rings was made into pots, and what remai was the goldsmith s profit. 2 printed text: locus ille census devotionis, ubi viperae reddebantur. snake. 685 census are no slight testimony to the genuineness and oldness of the biography. here then we have a striking instance of an idol made of gold, and moreover of the christian teacher s en deavour to preserve the sacred material, only converting it into a christian form. what higher being the snake represented to the lombards, we can scarcely say for certain; not the all- encircling world

t the all- encircling world-snake, the mrsgarss-ormr, iormungandr of norse myth ology, for there is not a hint that even in the north, let alone elsewhere, he was visibly represented and worshipped. ofnir and svdfnir are on. names of snakes, and side-names of 03inn (conf. p. 144; is it wuotan that we are to understand by the summus deus of the lombards? l but the special character istics of their snake-worship are entirely lost to us. if the term vipera was deliberately chosen, as i have no doubt it was, it can only mean one of the smaller kinds of snake (coluber berus, ohg. natargi, as. ncedre, on. na&ra (also masc. naisr, like goth, nadrs, though the simulacrum, of whose gold a plate and chalice could be made, bespeaks a considerable size. lombard legend has more to tell us of snakes, an

HANDBOOK OF EGYPTIAN MYTHOLOGY

tinued after his death. others may have been intended to be spoken by the deceased king as he entered the afterlife. in this type of incantation, the king took on the role of many different deities. around 200 deities are mentioned in the pyramid texts. some are the major deities already known from cult temples, such the fertility god min and the creator goddess neith. others are entities such as snake deities and celestial ferrymen who inhabit a complex and intensely imagined realm of the gods. the most frequently mentioned deities are anubis, atum, geb, horus, isis, nephthys, nut, osiris, ra, seth, shu, and thoth (see deities, themes, and concepts. these include most of the deities who make up the ennead of heliopolis, and it is often argued that the pyramid texts largely represent the t

bs. this exceptionally well preserved desert site was also the place where most new kingdom literature was found.61 mythology in literature only about ten late egyptian narratives survive from the new kingdom. the authors of these stories obviously assumed that their readers would have a detailed knowledge of egyptian myth. a story about a prince who is doomed by seven goddesses to be killed by a snake, a crocodile, or a dog has been called the world s oldest fairy tale. the ending of the story is missing, but the prince was probably saved by the spirited princess whose hand he wins in a jumping competition. the story known as truth and lies has been interpreted as an allegorical version of the osiris myth, with the deities transformed into a dysfunctional human family.62 the plot involves

is. mehet-weret was envisaged as giving birth to the sun child and lifting him up on her horns. a new kingdom hymn tells us that with the first light the sky became like gold and the primeval waters like lapis-lazuli. mythical time lines 59 the sun might also be thought of as emerging from a cosmic egg laid by a primeval bird (see under birds in deities, themes, and concepts) or, less often, by a snake or a crocodile. the role of the primeval bird could also be to break the silence. some cosmogonies allude to a goose known as the great honker or cackler whose strident cry was the first sound. the shining benu bird (see benu bird in deities, themes, and concepts) brought both the first noise and the first light to the nun. the creation myths inscribed in the edfu temple give this role to a

ollowing) after them from the time they became separated from me. when the creator came fully into existence on the primeval mound, shu and tefnut rejoiced and returned with the eye. then she became furious after she had come back and found that i had put another in her place. the creator has apparently grown a new eye/disk. to appease his angry daughter, the creator transforms her into the first snake, the uraeus cobra, and puts her in the place of honor on his forehead.12 this is one of several myths about the anger and appeasement of the solar eye. the creator s relationships with the aspects of his being that are embodied as daughter-goddesses are crucial to this stage of creation. the divine order and the separation of earth and sky. in coffin texts spell 80, new identities are given

daughter isis. she was cleverer than millions of gods. she knew everything in heaven and earth except the name of ra. so she plotted in her heart how to discover the name of this noble god. isis s opportunity comes when ra starts to show symptoms of old age, such as a drooping mouth and a tendency to drool. isis finds some of ra s saliva on the ground. she mixes it with earth and shapes it into a snake. when the snake comes to life, she leaves it at a crossroads where ra passes every day. when ra next walks this road to view his creation, he is bitten by the unseen snake. the poison burns like fire, and ra gives a terrible scream that dis- mythical time lines 69 turbs all the gods. as the snake has come from the body of ra just like the eye goddess, it presumably has the same terrible fier

to life, she leaves it at a crossroads where ra passes every day. when ra next walks this road to view his creation, he is bitten by the unseen snake. the poison burns like fire, and ra gives a terrible scream that dis- mythical time lines 69 turbs all the gods. as the snake has come from the body of ra just like the eye goddess, it presumably has the same terrible fiery poison as that goddess s snake form. at first, ra is unable to speak because his lips are trembling and his limbs are shaking. the poison had overwhelmed his body like the inundation overwhelms everything in its path. then the sun god takes courage and explains to his followers that he has been stung by an unknown creature, not created by him. he summons his children, the other gods, to see if any of them can help him. th

catastrophe that has overtaken ra. isis pretends to be as bewildered and upset as the rest. she asks ra if one of his own creations has rebelled against him and promises to destroy the attacker with her powerful magic. ra then tells again how he was stung while walking through the two lands (egypt) because my heart longed to see what i have created. he gives a vivid description of the symptoms of snake bite. he feels colder than water and hotter than fire; he is drenched with sweat and has lost his sight. isis claims that she can help if ra will tell her his name. ra describes himself by many phrases that define his role as creator. he is the one who created the physical world, he made the bull for the cow so sex came into being. he is the one who causes the nile to flood. he is the one wh

o be absent. in literary spells these deities can be changed into the humble human inhabitants of the marsh. the theme of the poisoning of the infant horus was a common one in magical texts (see horus the child and serqet in deities, themes, and concepts. several spells start with isis lamenting because her child has been poisoned. the source of the poison is usually the bite of an earth-dwelling snake. 80 handbook of egyptian mythology since destroying your enemies by sending a dangerous animal after them was a standard egyptian curse, seth should probably be regarded as the instigator of the attack. in one spell, isis appeals to her mother, nut, and her father, geb, the controller of the earth snakes. in others she challenges the creator sun god to heal her innocent child. the creator se

HEAVEN HELL

exts egypt ehh index index previous next second division of the tuat. ii. the kingdom of khenti-amenti-osiris according to the book of gates. to advance into this division the boat of afu-ra must first pass through the gate which is guarded by the huge serpent saa-set, and this done the god now takes upon himself the form in which he appears in the book am-tuat, i.e, that of a ram-headed man. the snake-goddess mehen, which surrounded the disk enclosing a beetle, now envelops the shrine in which he stands; it must be noted that sa and hekau stand, as before, in the boat, which is now towed along by four gods of the tuat, who represent the four quarters of the earth and the four cardinal points. the boat is received by a company of thirteen gods, who are apparently under the rule of a god wh

epresented assist the god in his passage, and help him to arrive on the horizon of the east. the region to the left of the boat is one of fire, and representations of it which we have in the book am-tuat and the book of gates may well have suggested the beliefs in a fiery hell that have come down through the centuries to our own time. quite near the boat stands horus, holding in the left hand the snake-headed boomerang, with which he performs deeds of magic; in front of him is the serpent set-heh, i.e, the everlasting set, his familiar and messenger (vol. i, p. 249. horus is watching and directing p. 178 the destruction of the bodies, souls, shadows, and heads of the enemies of ra, and of the damned who are in this division, which is taking place in five pits of fire. a lioness-headed godd

HELENA BLAVATSKY NIGHTMARE TALES

ry ungrateful, my franz" sobbed the blubbering "spirit-voice "but i forgive. for i still love thee well. yet thou canst not shut me in. boy. behold" and instantly a greyish mist spread over and covered case and table, and rising upward formed itself into anindistinct shape. then it began growing, and as it grew, franz felt himself gradually enfolded in cold anddamp coils, slimy as those of a huge snake. he gave a terrible cry and awoke; but, strangely enough, not onhis bed, but near the table, just as he had dreamed, pressing the violin case desperately with both his hands "it was but a dream. after all" he muttered, still terrified, but relieved of the load on his heaving breast. with a tremendous effort he composed himself, and unlocked the case to inspect the violin. he found itcovered

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

undulations in the terrain. where a sharp hill rose, it was generally hollowed out into some sort of rambling-stone edifice; but there were at least two exceptions. of these latter, one was too badly weathered to disclose what had been on the jutting eminence, while the other still bore a fantastic conical monument carved out of the solid rock and roughly resembling such things as the well-known snake tomb in the ancient valley of petra. flying inland from the mountains, we discovered that the city was not of infinite width, even though its length along the foothills seemed endless. after about thirty miles the grotesque stone buildings began to thin out, and in ten more miles we came to an unbroken waste virtually without signs of sentient artifice. the course of the river beyond the cit

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ously carved box of fragrant wood, and the parchment which no man could read. the silver key was gone- presumably with carter. further than that there was no certain clue. detectives from boston said that the fallen timbers of the old carter place seemed oddly disturbed, and somebody found a handkerchief on the rock-ridged, sinisterly wooded slope behind the ruins near the dreaded cave called the snake den. it was then that the country legends about the snake den gained a new vitality. farmers whispered of the blasphemous uses to which old edmund carter the wizard had put that horrible grotto, and added later tales about the fondness which randolph carter himself hid had for it when a boy. in carter's boyhood the venerable gambrel-roofed homestead was still standing and tenanted by his gre

lity. farmers whispered of the blasphemous uses to which old edmund carter the wizard had put that horrible grotto, and added later tales about the fondness which randolph carter himself hid had for it when a boy. in carter's boyhood the venerable gambrel-roofed homestead was still standing and tenanted by his greatuncle christopher. he had visited there often, and had talked singularly about the snake den. people remembered what he had said about a deep fissure and an unknown inner cave beyond, and speculated on the change he had shown after spending one whole memorable day in the cavern when he was nine. that was in october, too- and ever after that he had seemed to have a uncanny knack at prophesying future events. it had rained late in the night that carter vanished, and no one was qui

p fissure and an unknown inner cave beyond, and speculated on the change he had shown after spending one whole memorable day in the cavern when he was nine. that was in october, too- and ever after that he had seemed to have a uncanny knack at prophesying future events. it had rained late in the night that carter vanished, and no one was quite able to trace his footprints from the car. inside the snake den all was amorphous liquid mud, owing to the copious seepage. only the ignorant rustics whispered about the prints they thought they spied where the great elms overhang the road, and on the sinister hillside near the snake den, where the handkerchief was found. who could pay attention to whispers that spoke of stubby little tracks like those which randolph carter's square-toed boots made w

rs ago. it must have been these whispers plus carter's own statement to parks and others that the queerly arabesqued silver key would help him unlock the gates of his lost boyhood-which caused a number of mystical students to declare that the missing man had actually doubled back on the trail of time and returned through forty-five years to that other october day in 1883 when he had stayed in the snake den as a small boy. when he came out that night, they argued, he had somehow made the whole trip to 1928 and back; for did he not thereafter know of things which were to happen later? and yet he had never spoken of anything to happen after 1928. one student- an elderly eccentric of providence, rhode island, who had enjoyed a long and close correspondence with carter- had a still more elabora

seventh of october 1883? was he not out later than aunt martha had told him to stay? what was this key in his blouse pocket, where his little telescope- given him by his father on his ninth birthday, two months before- ought to be? had he found it in the attic at home? would it unlock the mystic pylon which his sharp eye had traced amidst the jagged rocks at the back of that inner cave behind the snake den on the hill? that was the place they always coupled with old edmund carter the wizard. people wouldn't go there, and nobody but him had ever noticed or squirmed through the root-choked fissure to that great black inner chamber with the pylon. whose hands had carved that hint of a pylon out of the living rock? old wizard edmund's- or others that he had conjured up and commanded? that even

chamber with the pylon. whose hands had carved that hint of a pylon out of the living rock? old wizard edmund's- or others that he had conjured up and commanded? that evening little randolph ate supper with uncle chris and aunt martha in the old gambrel-roofed farm-house. next morning he was up early and out through the twisted-boughed apple orchard to the upper timber lot where the mouth of the snake den lurked black and forbidding amongst grotesque, overnourished oaks. a nameless expectancy was upon him, and he did not even notice the loss of his handkerchief as he fumbled in his blouse pocket to see if the queer silver key was safe. he crawled through the dark orifice with tense, adventurous assurance, lighting his way with matches taken from the sitting-room. in another moment he had

tily defined objects around him, but it had not disturbed his sense of unity he had still been randolph carter, a fixed point in the dimensional seething. now, beyond the ultimate gateway, he realized in a moment of consuming fright that he was not one person, but many persons. he was in many places at the same time. on earth, on october 7, 1883, a little boy named randolph carter was leaving the snake den in the hushed evening light and running down the rocky slope, and through the twisted-boughed orchard toward his uncle christopher's house in the hills beyond arkham; yet at that same moment, which was also somehow in the earthly year of 1928, a vague shadow not less randolph carter was sitting on a pedestal among the ancient ones m earth's transdimensional extension, here, too, was a th

saw it as a thin crescent which swelled alarmingly in size. he slackened speed, though his sensations of homecoming made him wish to lose not a moment. i will not try to tell you of these sensations as i learned them from carter "well, toward the last carter hovered about in the earth's upper air waiting till daylight came over the western hemisphere. he wanted to land where he had left- near the snake den in the hills behind arkham. if any of you have been away from home long- and i know one of you has- i leave it to you how the sight of new england's rolling hills and great elms and gnarled orchards and ancient stone walls must have affected him "he came down at dawn in the lower meadow of the old carter place, and was thankful for the silence and solitude. it was autumn, as when he had

INITIATION INTO HERMETICS

otus, named sahasrara from which derive and are influenced all the other powers of the centers. beginning at the top, from the supreme center, along the neck, down to the lowest center, like a channel runs the so-called susumna or the akasa-principle already known to us, liable for the connection and control of the entire centers. later on, i shall come back to the problem of the evocation of the snake-power in the single centers. in describing the soul, the principal task will be to establish the connection of the elements with their positive and negative polarities in the soul, and give a neat idea of it. one will see that the body, as well as the soul, with their effects are alive and working, that their preservation and destruction are subject to the immutable laws of the four-pole mag

his unity with god will be just the same as if god himself did say it. henceforth he partakes of all the four basic qualities of the godhead he is united with. magic physical training (x) 1. brahma& shakti he who knows other systems of initiation will find a certain parallel with my system since all paths leading to truth must be the same. let me mention here the indian yoga system concerning the snake power that is in accordance with the systems of the egyptian mysteries i have quoted. in kundalini yoga the scholar is exhorted to meditate on the muladhara center, the seat of which is the coccyx, and to perform pranayama exercises there. if we look closely at the symbolism of the muladharaa chakra we shall find tht this center has the shape of a yellow square with a red triangle in it. the

n mysteries i have quoted. in kundalini yoga the scholar is exhorted to meditate on the muladhara center, the seat of which is the coccyx, and to perform pranayama exercises there. if we look closely at the symbolism of the muladharaa chakra we shall find tht this center has the shape of a yellow square with a red triangle in it. the center of it is a phallus wrapped three and a half times with a snake. the muladhara chakra is the first, most primitive and gross center that is symbolized by an elephant placed in a corner together with the respective goddess. this symbolic expression, called laya-yoga in india, is unequivocal and means the key for the first stage of yoga. there are several explanations of this sign, but the correct one is that the square represents the earth, the triangle t

INTERVIEW WITH ANDREW CHUMBLEY

nowledge of dreaming, let them go out walking by day away from the company of men, out into the fields of their locality. conscious of their step upon the land, let them ask for a sign or token. if the spirits of the place find you acceptable, an object or omen may be revealed. for example, you might see a white stag, a black dog, a magpie, or find a hagstone, a gnarled root, a fallen antler or a snake-slough. fixate your perception at every opportunity on this object and ask the spirits to open the way for you. when falling into sleep, ho ld the object in attention and again entreat the spirits. by letting awareness wander in the onset of dreaming, but at the same time tethering consciousness to the talismanic object, a scope of receptivity is established a field wherein new wanderings ma

IRISH WITCHCRAFT AND DEMONOLOGY

they were sinking. they supposed the two last ships were engaged, and fighting, for they saw the likeness of bullets rouling upon the sea, while they were both visible. then there appear'd a chariot, drawn with two horses, which turn'd as the ships had done, northward, and immediately after it came a strange frightful creature, which they concluded to be some kind of serpent, having a head like a snake, and a knotted bunch or bulk at the other end, something resembling a snail's house. this monster came swiftly behind the chariot and gave it a sudden violent blow, then out of the chariot leaped a bull and a dog, which follow'd him [the bull, and seem'd to bait him. these also went northwards, as the former had done, the bull first, holding p. 153 his head downwards, then the dog, and then

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

. the round towers of ireland. 137 chapter the seventeenth. prismatic investiture of the microcosm. 142 chapter the eighteenth. cabalistic interpretations by the gnostics. 147 chapter the nineteenth. mystic christian figures and talismans. 157 chapter the twentieth. the rosy cross in indian, egyptian, greek, roman, and medi val monuments. 165 chapter the twenty-first. myth of the scorpion, or the snake, in its many disguises. 173 chapter the twenty-second. ominous character of the colour white to english royalty. 177 contents xv chapter the twenty-third. page. the beliefs of the rosicrucians meaning of lights and of commemorative flambeaux in all worsihp. 186 chapter the twenty-fourth. the great pyramid. 199 chapter the twenty-fifth. history of the tower or steeple. 206 chapter the twenty

e 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 the immortal glories of which and of their rosicrucian inhabitants he has obtained in his magic reveries. what can the longest ordinary man's life give to such a gifted thinker? man s senses and their gratification, as long as the inlets and avenues of perception remain world s music, s

placed as in waiting, so brilliant and striking, and yet so terrible, a court, and surrounding the stately catafalque; the very word falcated, as bladed, sworded, or scimitared (as with the guard of waved or sickle-like flames; the lowly, single candle at the bedside of the povertyattenuated dead thus by the single votive light only allied (yet in unutterably mystic and godlike bond) as with the snake, serpent, and dragon. 111 greatest of the earth; the watch-lights everywhere, and in whatever country; the crosses (spiry memorials, or monoliths) which rose as from out the earth, in imitation of the watching candle, at whatever point rested at night, in her solemn journey to her last home, the body of queen eleanor, as told in the english annals (which flamememorials, so raised by the piou

philosophic eye, stand as the best proofs of the diffusion of this strange fire-dogma: mythed as equally, also, in that dark veiled cotytto, she to whom the flame of midnight torches burns. she, this blackest of concealment in the mysteries, isis, lo, ashtaroth, or astarte, or cybele, or proserpine; he, this baal, bel, baalim, foh, brahm, or bhudd; it, for the myth is no personality, but sexless, snake, serpent, dragon, or earliest at all of locomotion, under whatever letter of the alphabet; all these symbols, shapes, or names, stand confessed in that first, absolutely primal, deified element, fire, which the world, in all religions, has worshipped, is worshipping, and will worship to the end of time, unconsciously; we even in the christian religion, and in our modern day, still doing it u

e original god s revelation, eldest of all creeds, survivor, almost, of time of the sacred spirit, or ghostly flame, the baptism of fire of the apostles! magic symbols. 113 in this apparently strange nay, to some minds, alarming classification, and throwing under one head, of symbols diametrically opposed, as holy and unholy, benign and sinister, care must be taken to notice that the types of the snake or the dragon stand for the occult world- fire, by which we mean the light of the human reason, or manifestation in the general sense, as opposed to the spiritual light, or unbodied light; into which, as the reverse, although the same, the former transcends. thus, shadow is the only possible means of demonstrating light. it is not reflected upon that we must have means whereby to be lifted

ted chamber in the earth. when the discoveries were completed, the series of runes exceeded 700 in number; figures of dragons and a cross were also cut on some of the slabs. there are many mounds of various forms and sizes in this part of orkney, and there is a celebrated circle of druidical stones on the narrow peninsula which divides the two lochs of stennis. pliny says that the word boa, for a snake, comes from bovine, because young snakes are fed with cow s milk. here we have the unexpected and unexplained connection of the ideas of snake and cow. the whole subject is replete with mystery, as well as the interchange of the references to the cross and the dragon found in the insignia of all faiths, and lurking amongst all religious buildings. on a phoenician coin, found at citium or cyp

on- amrha, mon-amra (m om-ra, om-ra, red stone, or magic, or angelic, or sacred stone. this red colour is male it signifies the salvator. the following is the recognitory mark or talisman of the ophidi: f. the scarabaeus, bee, ass, typhon, basilisk, saint-basil, the town of basle (basil, or bale, in switzerland (of this place it may be remarked, that the appropriate cognisance is a basilisk, or a snake, the mythic horse, or hippocampus, of neptune, the lion, winged (or natural, the pegasus, or winged horse, the python, the hydra, the bull (osiris, the cow (or io, are mythological ideas which have each a family connection. all the above signify an identical myth. this we shall presently show conclusively, and connect them all with the worship of fire. our readers have no doubt often wondere

with devils. damnameneus is seen on a gnostic amulet in the de la turba collection (the gnostics, p. 94. the argha had the form of a crescent. the argo, arc, or arche, is the navis biprora. it is clear that, as neither the full moon nor the half-moon was ever the object of worship, it is the crescent horns of the moon which imply the significance. these mean the woman-deity in every religion. the snake associated with the mysteries among the hindoos is the cobra-di-capella. it is said that the snake on the heads of all the idols in egypt was a cobra. the name of the monarch or chief priest in thibet is the lama, or the grand lama. prester-john is the great priest, or prestre (pr tre, ian, ion, jehan, or john (the sun. lamia is the snake among the ophidians; lama is the hand: lamh, hand, is

KETAB E SIYAH

n or woman to bring them to the tree of the fruit of knowledge of consequences from which they must eat if they would rule all of earth and heaven, making then anew the archons' flawed work and making right those wrongs wrought by heaven's reign. what the gods may not accomplish may yet be redeemed by man. 174 that jewelled form of mine went on, going by the river's northern bank, gazing with the snake's bewitching eye, seeking in the darkness the children of my flesh most dear to my heart. most sorrowful was i that heaven's lies should so torment such innocents as those that i had been made to leave within the valley, guarded only by wild beasts. truly, my parent's guilt did match the children's bewilderment and did surpass it. for my forsaking of such precious things as prey for raphael'

ach to me or make threat against me if i heeded not his counsel as did the ambassador of heaven. hearing then of the plight that was wreaked upon me he instructed me to follow him to the tree that grew within the valley's walls. i followed and, then perceiving to where i was brought the tree which brought forth this very fruit, the fruit of knowledge of consequences. turning then upon that gentle snake that brought me there i made those very prosecutions that you now make, believing him most faithless in his intent. yet despite my outraged and unkind words against him the serpent did show great forbearance and did yet counsel me to take the fruit of the tree with new persuasions and assurances, heeding not my speech, unjust and injurious, as yours is now to the one that loves you. to demon

ery prosecutions that you now make, believing him most faithless in his intent. yet despite my outraged and unkind words against him the serpent did show great forbearance and did yet counsel me to take the fruit of the tree with new persuasions and assurances, heeding not my speech, unjust and injurious, as yours is now to the one that loves you. to demonstrate the goodness of this fruit 188 the snake ate of it before my sight and so seeing that it harmed him not i too did eat of the fruit, knowledge of consequences, and found it most sweet and delightful. more yet than this, at the moment of the first bite i did perceive that raphael hid much from us and invented from fancy and deceit much guidance that he declared to us as truth. there was more in his embassy than he did tell and if any

over sleeping man, more faithful to the justice of your cause and, with his most subtle persuasions, planted doubt within her and moved her to rebellion against your most noble reign as his honeyed words once sundered your great empire. thus, with argument most devious, he undid all that i had taught that unsullied spirit and enjoined her to defy those bans i had laid down. at the bidding of the snake, she took the fruit of knowledge of consequences, 194 eating of it, and, by the persuasions satan taught to her, taking it to her mate, man, awakening him from sleep to lead him to commit that same crime to which her hand was moved. longer did more faithful man resist the wrong but he was, at last, defeated by her more cunning tongue and ate also of the fruit of knowledge of consequences. su

down the wretched& the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever. nuit! hadit! ra-hoor-khuit! the sun, strength& sight, light; these are for the servants of the star& the snake. 22. i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocence is a lie. be strong, o man! lust, enjoy all things of sense and rapture: fear not that any go

ly place shall be untouched throughout the centuries: though with fire and sword it be burnt down& shattered, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awakethe lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! 35. the half of the word of heru-ra-ha, called hoor-pa-kraat and ra- hoor-khut. 36. then said the prophet unto the god: 429 37. i adore thee in the song- i am the lord of thebes, and i the inspir

quarters (these are the adorations, as thou hast written, as it is said: the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit! 430 39. all this and a book to say how thou didst come hither and a reproduction of this ink and paper for ever- for in it is the word secret& not only in the english- and thy comment upon this the book of the law shall be printed beautifully in red ink and black upon beautiful paper made by hand; and to each man and woman that thou meetest, wer

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

rs to have centred round the feminine aspect of the deity already mentioned who, like isis amongst the egyptians and demeter amongst the later greeks, symbolized the creative power and fostering care of mother-nature. connected with her worship was the sacred tree, depicted in so many presentations of minoan shrines, while the deity herself was associated with the dove, the lion, the fish and the snake, typifying her dominion over air, earth, water and the fire within the earth. 230. as i have written above, the most sacred symbol in minoan worship was the double axe or labrys. this, mounted on a stone column, is found in the shrines of ancient crete, and when depicted on any object or building invariably denotes its sacred character (see plate i, 1 and plate iv, 1, following p. 50) 231. i

ly of a ritual character, for they are not to be met with in ordinary cretan dress (see plate v, 3, following p. 50. the apron was evidently double, extending both in front and at the back, and differed in details in the case of the goddess and her priestess. it is possible, and in some respects even probable, that both female figures found on the altar are worshippers of the cross and the triple snake, in which case the different character of the two aprons may well denote a difference in the rank or degree of the wearers. evans expresses his opinion that the double aprons are of a ritual character(*op. cit, p. 503) 256. various symbols 257. there were also some lesser religious symbols and objects which are of such decidedly masonic character that they are worth mentioning. in plate vi

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

bantam books, 1984. stewart, james r. cattle mutilations: an episode of collective delusion. the zetetic 1, no. 2 (spring/summer 1977. cerberus in greek mythology, cerberus was the guardian or watchdog of the underworld, hades. the offspring of typhon and echidna (who also parented the hydra and the chimaera, he was described as having three heads (though hesiod attributes him with fifty heads, a snake s tail, and a row of snake s heads sprouting from his neck. he greeted the newly dead with eagerness, but ate anyone who tried to escape. cerberus was said to have been charmed by orpheus, who was the only mortal he willingly allowed to enter hades. in another story he was defeated in a struggle with hercules, who forced him to come with him to the surface world (this was the twelfth labor o

d to the development of the practice of exorcism and witch-hunting. since the early drafting of the koran, muslims have also believed in the existence of demonic forces, known as shaytan, who are in constant revolt against god ifrit, marid, and jann (a.k.a. jinn, pre-islamic hostile spirits in general associated with the desert. sometimes these evil forces are identified with animals (such as the snake and the scorpion) or with natural elements. one ambiguous figure, divine and evil (jinn) at the same time, is iblis, who partially resembles the devil of the judeo-christian tradition as a fallen angel. believed to be eternally expelled from the garden of heaven for refusing to bow, upon god s order, in front of adam (i.e, a being made of earth, he gradually also came to be called satan. the

goddess went through seven gates, gradually taking off all of her clothes and ornaments. at the end of the journey, the goddess died and the vegetation on earth immediately wilted. when sprinkled with the water of life, the goddess came back to life, thus regenerating the earth. a mythical hero of the ancient greek world was orpheus, poet and musician whose wife, eurydice, died from the bite of a snake. orpheus s art was so powerful that he enchanted the king of hades and convinced him to release his wife, although his violation of the condition that he not look at her until they were completely back in the world resulted in the loss of eurydice. the theme of the failure of the hero to complete his task in the underworld realm of the departed represents the effort of the human imagination

spite the proliferation of demon slaying, however,hinduism does not posit any master devil or any other conception of absolute evil. instead, 114 hinduism demons play an essential role in the overall harmony of the cosmos, providing an important counterpoint to the gods. thus, for example, in the story of krishna s defeat of the serpent demon kaliya, krishna is in the process of killing the giant snake when kaliya begs him for mercy: i am not capable of honoring nor of praising you, overlord of the gods, but please take pity on me, o god whose sole thought is compassion! the race of snakes into which i was born is a cruel one; this is its proper nature. but i am not at fault in this matter. for it is you who pour forth and absorb the whole world; classes, forms and natures have all been as

the poem did not share with the christian doctrine, such as some views that he could not derive directly from the bible, although they had wide acceptance among pious angelologists: devils can suffer physical pain and are in a sense always in hell; they were the deities of heathendom; god created men to repopulate heaven after the fall of angels; satan tempted eve from the mouth of the possessed snake; angels, good or evil, know the world by intuition rather than by discourse, and can control the humors in men s bodies to produce dreams and visions. in paradise lost, milton rejects the ancient view that good angels were corrupted by the beauty of women.he argued that the sons of god were never involved with women, because the love they knew was not libidinous. also, in paradise lost, milt

ed with the lower human principle, the flesh, or the nafs, and has the power to lead humans astray by disguising his identity and inducing humans to do evil deeds. in the biblical literature, satan and the serpent are often interchangeable, particularly in the apocalyptic literature. but in the third century, the christian philosopher origen fully established the association between satan and the snake. in the following centuries the snake was conceived of as either the tool of satan, or as his incarnation. satan, however, is not only the symbol of death and evil. in judeo-christian and islamic folklore traditions, where he is typically depicted as the horned one, he appears in association with fertility and sexuality cults and in the practice of witchcraft. the devil was held responsible

d to here is a marine monster who, like his parallels in other mythologies across the world, concretely embodies the negative, disordering aspect of the primordial waters. after successfully negotiating the initial stage of the journey, but prior to reaching their eventual resting place, a party of warriors is drowned by a large turtle who is acting in the capacity of an agent for the hostile sea snake. in retaliation, shawnee shamans slay the serpent and cut it into small pieces. because of the snake s potency, these fragments do not decay. the tribe collects the pieces with the intention of later using them for beneficent purposes such as healing.as a manifestation of the ambivalent power of the primordium, the serpent s power can be used for good or for ill. although the original motiva

froth was driven into the woods by a strong east wind. they are numerous, but i hate them. they are unjust. they have taken away your lands, which were not made for them. although the inclusion of euramericans was new, in many other ways these teachings fit well into traditional understandings. the great serpent was the closest being the shawnees had to a devil, so that the identification of this snake as the source of their conquerors was a reasonable association: the serpent was avenging itself for the defeat it had suffered at the hands of the shawnee people many thousands of years ago. in a sense, the sea snake was still alive in the form of the various fragments of its flesh used as power-sources in witchcraft. in fact, prior to the creator s revelations through tenskwatawa, some shaw

LIBER HAD

h practice of intelligence("ccxx. ii" 15, 16. 8. let the aspirant, bearing him as a great king, root out and destroy without pity all things in himself and his surroundings which are weak, dirty, or diseased, or otherwise unworthy. and let him be exceeding proud and joyous "this is the first practice of ethics("ccxx. ii" 18, 19, 20, 21. 9. let the aspirant apply himself to comprehend hadit as the snake that giveth knowledge and delight and bright glory, who stirreth the hearts of men with drunkenness. this snake is blue and gold; its eyes are red, and its spangles green and ultra-violet (that is, as the most exalted form of the serpent kundalini "this is the sixth practice of intelligence("ccxx. ii" 22, 50, 51. 10. let him further identify himself with this snake "this is the second practi

eliminaries. these are the necessary possessions. 1. wine and strange drugs. 27. summary continued. preliminaries. these are the necessary comprehensions. 1. the nature of hadit (and of nuit, and the relations between them) 28. summary continued. preliminaries. these are the meditations necessary to be accomplished. 1. identification with nuit, body and spirit. 2. identification with hadit as the snake. 3. identification with hadit as the rood cross. 4. destruction of reason. 5. the falling of the heavens. 29. summary continued. preliminaries. these are the ethical practices to be accomplished. 1. the destruction of all unworthiness in one's self and one's surroundings. 2. fulness, almost violence, of life. 30. summary continued. preliminaries. these are the magick arts to be practised. 1

LIBER O

tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphtatharath, its colours orange (for mercury is the sphere of the sephira hod, 8) yellow, purple, grey and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake, etc, etc- 1. reference to the first edition -376- 3. you would then prepare your place of working accordingly. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius agrippa and other books) you would draw in the four colours with such other devices as your experience may sug

LIBER 141

mystery of baphomet, our war on those never wholly subdued foes of humanity, tyranny and superstition. 5. the secret of the v: the mystery of the rose and cross; and the one law do what thou wilt. 6. the secret of the lesser degrees: the cycle of existence- ex nihil nihil fit. 7. the secret of these things reverenced: the sun, the moon, the phallus, the tree, the ancestor, the fire, the lion, the snake, and the mountain [of these is discourse in our epistle de natura deorum] xxi valediction now therefore all is said, most holy, most illuminated, most illustrious and most dear brother. in the name of the secret master hail and fare well. given from the throne of ireland iona and all the britains this day of jupiter an x sol in 0 libra 35'21" luna in sagittarius 28'6" valley of london* adden

LIBER 777

ant trees] 17 magpie, hybrids[[parrot, zebra, penguin] hybrids, orchids 18 crab, turtle, sphinx[[whale, all beasts of transport] lotus 19 lion (cherub of b[[cat, tiger, serpent, woman] sunflower 20 virgin, anchorite, any solitary person or animal[[rhinoceros] snowdrop, lily, narcissus[[mistletoe] 21 eagle[[praying mantis] hyssop, oak, poplar, fig[[arnica, cedar] 22 elephant[[spider] aloe 23 eagle-snake-scorpion (cherub of c) lotus, all water plants 24 scorpio, beetle, crayfish or lobster, wolf[[all reptiles, shark, crablouse] cactus[[nettle, all poisonous plants] 25 centaur, horse, hippogriff, dog rush 26 goat, ass[[oyster] indian hemp, orchis root, thistle[[yohimba] 27 horse, bear, wolf[[boar] absinthe, rue 28 man or eagle (cherub of d, peacock [olive, cocoanut 29 fish, dolphin[[beetle, d

ed man riding a bear, carrying a viper. trumpeter with him. 24 23 \ya aim man with 3 heads a serpent s, a man s (having two stars on his brow, and a calf s. rides on viper and bears firebrand. 25 26 \yb bim dragon with 3 heads a dog s, man s, and gryphon s. 26 29$ twrtca asteroth hurtful angel or infernal dragon, like berot, with a viper [breath bad. 28 32! yadmsa asmoday 3 heads (bull, man, ram, snake s tail, goose s feet. rides, with lance and banner, on a dragon. 29 35= cwjrm marchosias wolf with a gryphon s wings and serpent s tail. breathes flames. clix. goetic demons of decans by day (cadent. clx. magical images of col. clix. 15 3& wgacw vassago like agares. 16 6$ rplaw valefor lion with ass s head, bellowing 17 9! wmyap paimon crowned king on dromedary, accompanied by many musicians

29 71$ lafnd dantalion man with many countenances, all men s and women s, carries a book in right hand. clxv. goetic demons &c. by night (cadent. clxvi. magical images of col. clxv. 15 39 [lam malphas crow with sore throat. 16 42$ rapw vepar mermaid. 17 45$ and! anyw vin lion on black horse carrying viper. 18 48# tnguh haagenti bull with gryphon s wings. 19 51 \lub balam 3 heads (bull, man, ram, snake s tail, flaming eyes. rides bear, carries goshawk. 20 54$ and \rwm murmur warrior with ducal crown rides gryphon. trumpeters. 22 57# wcw oso leopard. 24 60$ lwpn napula lion with gryphon s wings. 25 63= rdna andras angel with raven s head. rides black wolf, carries sharp sword. 26 66= rwamyk kimaris warrior on black horse. 28 69= barwakd decarabia a star in a pentacle. 29 72% lamwrdna androm

LIBER AASH

rom like a satyr in silence, until the word burst from his throat. 14. then let him not fall exhausted, although the might have been ten thousandfold the human; but that which floodeth him is the infinite mercy of the genitor-genetrix of the universe, whereof he is the vessel. 15. nor do thou deceive thyself. it is easy to tell the live force from the dead matter. it is no easier to tell the live snake from the dead snake. 16. also concerning vows. be obstinate, and be not obstinate. understand that the yielding of the yoni is one with the lengthening of the lingam. thou art both these; and thy vow is but the rustling of the wind on mount meru. 17. now shalt thou adore me who am the eye and the tooth, the goat of the spirit, the lord of creation. i am the eye in the triangle, the silver st

LIBER CCC KHABS AM PEKHT

2 [stripped of rhetoric, probably refers to some high-ranking officer of the british military who once took the oath of a probationer. ac may be referring to j.c.f. fuller, or possibly commander marston (frater a.f.k, i am not sure. t.s] khabs am pekht 5 by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit. in the comment in equinox i (7) this passage is virtually ignored. it is possible that this .secret door. refers to the four men and four women spoken of later in the paris working, or it may mean the child elsewhere predicted, or some secret preparation of the hearts of men. it is difficult to decide on such a point, but we may be sure that the

LIBER CCCXXXV ADONIS

too sweetly sinned, the queen of time, the lady of heaven, to whom the stars, seven by seven, from their bars lean and do worship.even she who hath given all her sweet self to thee, the lady astarte! the girl. peace, o peace! a swan, she sails through ecstasies liber cccxxxv 4 of air and marble and flowers, she sways as the full moon through midnight.s haze of gauze.her body is like a dove and a snake, and life, and death, and love! the boy. even as the twilight so is she, half seen, half subtly apprehended, ethereally and bodily. the soul incarnate, the body transcended! the girl. aching, aching passionately, insufferably, utterly splendid! the boy. her lips make pale the setting sun! the girl. her body blackens babylon! the boy. her eyes turn midnight fs murk to grey! the girl. her brea

? psyche. at court? plenty, in the last resort. letters from his suzerain! hermes. you are high in favour then? psyche. ay, that needs not to be sworn; i am his own daughter born. hermes. 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

weetness of the summer shower. adonis. i am myself, knowing i am thou. forgetfulness forgotten now! truth, truth primeval, truth eternal, unconditioned, sempiternal, sets the god within the shrine and my mouth on thine, on thine [the lady astarte wakes. in her arms is the corpse of the lord esarhaddon] astarte. o fearful dreams! awake and kiss me! awake! i thought i was crushed and strangled by a snake [she rises. the corpse falls. he is dead! he is dead! o lips of burning bloom, you are ashen [the jaw falls. the black laughter of the tomb! then let me kill myself! bring death distilled from nightshade, monkshood. let no dawn regild this night. let me not see the damned light of day, but drown in this black-hearted night! ho, slaves [adonis and psyche advance to her. adonis. thyself a slav

LIBER CCXLII AHA

oint 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 heat, in bitter chills, tropic forest, tartar snow, smaragdine archipelago, see me.led by some wise hand that i did not understand. morn and noon and eve and ni

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, hadit, and draughts of wizard wine! these do no hurt. thine hermits dwell not in the cold secretive cell, but under purple canopies with mighty-breasted mistresses magnificent as lionesses. tender and terrible caresses! fire lives, and light, in eager eyes; and massed huge hair about them lies

le glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk fs eye flames; these arms uplift the banner of silence and of strength. hail! hail! thou art here, my lord, at length! lo, the hawk-headed lord am i: my nemyss shrouds the night-blue sky. hail! ye twin warriors that guard the pillars of the world! your time is nigh at hand. the snake that marred heaven with his inexhaustible slime is slain; i bear the wand of power, the wand that waxes and that wanes; i crush the universe this hour in my left hand; and naught remains! ho! for the splendour in my name hidden and glorious, a flame secretly shooting from the sun. aum! ha!.my destiny is done. the word is spoken and concealed. olympas. i am stunned. what wonder was revealed?

LIBER CORDIS CINCTI SERPENTE

h the theory and practice of running a magical order; it may also include, overlap with, or be identical with one or more of the rituals alpha, beta and gamma mentioned in gliber dclxxi vel aort h (a version of the neophyte initiation ritual which survives in typescrip gliber lxv l i b e r c o r d i s c i n c t i serpente svb figvra ynda v a a publication in class a 1 i 1. i am the heart; and the snake is entwined about the invisible core of the mind. rise, o my snake! it is now is the hour of the hooded and holy ineffable flower. rise, o my snake, into brilliance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form

o my snake, into brilliance of bloom on the corpse of osiris afloat in the tomb! o heart of my mother, my sister, mine own, thou art given to nile, to the terror typhon! ah me! but the glory of ravening storm enswathes thee and wraps thee in frenzy of form. be still, o my soul! that the spell may dissolve as the wands are upraised and the aons revolve. behold! in my beauty how joyous thou art, o snake that caresses the crown of mine heart! behold! we are one, and the tempest of years goes down to the dusk, and the beetle appears. o beetle! the drone of thy dolorous note be ever the trance of this tremulous throat! i await the awakening! the summons on high from the lord adonai, from the lord adonai! 2. adonai spake unto v.v.v.v.v, saying: there must ever be division in the word. 3. for th

ying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i came unto the darklysplendid abodes. there in that formless abyss was i made a partaker of the mysteries averse. 5. i suffered the deadly embrace of the snake and of the goat; i paid the infernal homage to the shame of khem. 6. therein was this virtue, that the one became the all. 7. moreover i beheld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast

was closed fast upon me, so that my force was stayed in its inception. 15. also i prayed unto the elephant god, the lord of beginnings, who breaketh down obstructions. 16. these gods came right quickly to mine aid. i beheld them; i joined myself unto them; i was lost in their vastness. 17. then i beheld myself compassed about with the infinite circle of emerald that encloseth the universe. 18. o snake of emerald, thou hast no time past, no time to come. verily thou art not. 19. thou art delicious beyond all taste and touch, thou art not-to-be-beheld for glory, thy voice is beyond the speech and the silence and the speech therein, and thy perfume is of pure ambergris, that is not weighed against the finest gold of the fine gold. 20. also thy coils are of infinite range; the heart that thou

riest of nuit, and drank of the milk of the stars. 51. let not the failure and the pain turn 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? 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

mitten of disease; the abomination hath hold upon them, and their torment is like the thick black smoke of the evil abode. 63. but the chosen ones drank thereof, and became even as my lord, my beautiful, my desirable one. there is no wine like unto this wine. 64. they are gathered together into a glowing heart, as ra that gathered his clouds about him at eventide into a molten sea of joy; and the snake that is the crown of ra bindeth them about with the golden girdle of the death-kisses. 65. so also is the end of the book, and the lord adonai is about it on all sides like a thunderbolt, and a pylon, and a snake, and a phallus, and in the midst thereof he is like the woman that jetteth out the milk of the stars from her paps; yea, the milk of the stars from her paarliber cxcvii the high his

LIBER CXCVII STORY OF SIR PALAMEDES

rate deep and long, yet find no answer fit to make to thee. the weak beats down the strong; the fool.s cap shames the helm. but thou! i know thee for the shade that haunts my way, sets shame upon my brow, my purpose dims, my courage daunts. then, since the thinker must be dumb, at least the knight may knightly act: the wisest monk in christendom may have his skull broke by a fact. with that, as a snake strikes, his sword leapt burning to the burning blue; and fell, one swift, assured award, stabbing that hunchback through and through. straight he dissolved, a voiceless shade .or scotched or slain. the knight said then .what odds? keep bright and sharp thy blade, sir palamede the saracen. 84 xxxvii sir palamede is sick to death! the staring eyen, the haggard face! god grant to him the beaut

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

e stars filling that silence and solitude with a music and a motion that are more silent and invisible than they; thou shalt sit throned on the invisible, thine eyes fixed upon that which we call nothing, because it is beyond everything attainable by thought, or trance, thy right hand gripping the azure rod of light, thy left hand clasped upon the scarlet scourge of death; thy body girdled with a snake more brilliant than the sun, its name eternity; thy mouth curved moonlike in a smile, in the invisible kiss of nuit, our lady of the starry abodes; the body fs electric flesh stilled by 1 [hebrews, xii, 6] the soldier and the hunchback 19 sheer might to a movement closed upon itself in the controlled fury of her love.nay, beyond all these images art thou (little brother) who art passed from

LIBER CXX

ays of the khabs run through to stir me or still me! aum! let it fill me! the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit (followeth the mystical dance as taught in secret: or let the magus trace 11 circles around the room, traveling against the course of the sun, for that is in effect he that is still, the earth revolving (let the hymn be sung, or the mantra recited. but ere he end, let him sing "above, the gemmed azure is the naked splendour of nuit; she bends in

LIBER DCLXXI VEL PYRAMIDOS

he altar are incense, fire, bread, wine, the chain, the scourge, the dagger and the oil. in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night tahuti speaketh in the light. knowledge and power, twin warriors, shake the invisible; they roll asunder the darkness; matter shines, a snake. sebek is smitten by the thunder. the light breaks forth from under. he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane, with ibis head and phoenix wand and wings of night! whose serpents strain their bodies, bounding the beyond. thou in the light and in the night art one, above their moving might! he lays the wand, etc, o

LIBER GRADUUM MONTIS ABIEGNI

amonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius let not the failure and the pain turn 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 mil

LIBER HAD

elligence (ccxx. ii. 15, 16. 8. let the aspirant, bearing him as a great king, root out and destroy without pity all things in himself and his surroundings which are weak, dirty, or diseased, or otherwise unworthy. and let him be exceeding proud and joyous. this is the first practice of ethics (ccxx. ii. 18, 19, 20, 21. svb figvra dlv 3 9. let the aspirant apply himself to comprehend hadit as the snake that giveth knowledge and delight and bright glory, who stirreth the hearts of men with drunkenness. this snake is blue and gold; its eyes are red, and its spangles green and ultra-violet (that is, as the most exalted form of the serpent kundalini) this is the sixth practice of intelligence (ccxx. ii. 22, 50, 51) 10. let him further identify himself with this snake. this is the second practi

eliminaries. these are the necessary possessions. 1. wine and strange drugs. 27. summary continued. preliminaries. these are the necessary comprehensions. 1. the nature of hadit (and of nuit, and the relations between them) 28. summary continued. preliminaries. these are the meditations necessary to be accomplished. 1. identification with nuit, body and spirit. 2. identification with hadit as the snake. 3. identification with hadit as the rood cross. 4. destruction of reason. 5. the falling of the heavens. 29. summary continued. preliminaries. these are the ethical practices to be accomplished. liber h a d 6 1. the destruction of all unworthiness in one.s self and one.s surroundings. 2. fulness, almost violence, of life. 30. summary continued. preliminaries. these are the magick arts to be

LIBER LIBERI VEL LAPIDIS LAZULI

d by eight and by eight shall i count thy favours, oh thou elevenfold god 418! 46. yea, and by many more; by the ten in the twentytwo directions; even as the perpendicular of the pyramid.so shall thy favours be. 47. if i number them, they are one. 48. excellent is thy love, oh lord! thou art revealed by the darkness, and he who gropeth in the horror of the groves shall haply catch thee, even as a snake that seizeth on a little singing-bird. 49. i have caught thee, o my soft thrush; i am like a hawk of mother-of-emerald; i catch thee by instinct, though my eyes fail from thy glory. 50. yet they are but foolish folk yonder. i see them on the yellow sand, all clad in tyrian purple. 51. they draw their shining god unto the land in nets; they build a fire to the lord of fire, and cry unhallowed

LIBER LXVII THE SWORD OF SONG

as you read them; buddha was as drunk as a british officer when he uttered his besotted command. there, my dear children, is the conclusion to which we are brought if you insist that he was serious! i answer no! alone among men then living, the buddha was sober, and saw truth. he, who was freed from the coils of the reat serpent theli coiled round the universe, he knew how deep the slaver of that snake had entered into us, infecting us, rotting our very bones with poisonous drunkenness. and so his cutting irony.drink no intoxicating drinks! when i go to take pansil* it is in no spirit of servile morality; it is with keen sorrow gnawing at my heart. these five causes of sorrow are indeed the heads of the serpent of desire. four at least of them snap their fans on me in and by virtue of my v

it was, for a temple was set up in his way, and there he saw the grisly goat enthroned. but he knew better than to judge a goat from a goat.s head and hoofs. and the first week he sacrificed to that goat1 a crown every day. the second a phallus. the third a silver vase of blood. the fourth a royal sceptre. the fifth a sword. the sixth a heart. the seventh a garland of flowers. the eighth a grass-snake. the ninth a sickle. and the tenth week did he daily offer up his own body. said the goat .though i be not an ox, yet am i a sword .masked, o god. cried the adept .verily, an thou hadst not sacrificed. there was silence. and under the goat.s throne was a rainbow2 of seven colours: our father fitted himself as an arrow to the string (and the string was waxed well, dipped in a leaden pot where

big-nose-folk= the jews. we leave the rest to the insight of the reader. abiegnus. mysterium i. n. r. i. mysterium lvx. pastos. trinitas. unitas. serpentes 86 appendix ii ain elohim. the chariot. four hundred and eighteen. five are one, and six are diverse, five in the midst and three on each side. the word of power, double in the voice of the master. ain elohim. four sounds of four force. o the snake hath a long tail! amen. ain elohim. sudden death: thick darkness: ho! the ox! one, and one, and one: creater, preserver, destroyer, ho! the redeemer! thunder-stone: whirlpool: lotus-flower: ho! for the gold of the sages! ain elohim. and he was silent for a great while, and so departed our father from him. forth he went along the dusty desert and met an antient woman bearing a bright crown of

LIBER O

baoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphthartharath,4 its colours orange (for mercury is the sphere of the sephira hod, 8, yellow, purple, grey, and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate, its sacred animal the snake &c &c. 3. you would then prepare your place of working according. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius agrippa5 and other books) you would draw in the four colours with such other devices as your experiences may suggest. 4. and so on. we cannot here enter at

LIBER SAMEKH

ho for the cup of babalon! ho for mine angel pouring himself forth within my soul! h oo g the eye! satan, my lord! the lust of the goat! h point i 9 ff g mine angel! mine initiator! thou one with me.the sixfold star! h ad-on-a-i* g my lord! my secret self beyond self, hadit, all-father! hail, on, thou sun, thou life of man, thou fivefold sword of flame! thou goat exalted upon earth in lust, thou snake extended upon earth in life! spirit most holy! seed most wise! innocent babe! inviolate maid! begetter of being! light of life, love and liberty! soul of all souls! word of all words! come forth, most hidden light! h ede g devour thou me! h edu g thou dost devour me! h angelos ton theon g thou angel of the gods! h10 anlala g arise thou in me, free-flowing, thou who are naught, who art naught

f the things that dwell in the abodes of night, spring into sight demons dog-faced, 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 hea

LIBER STELLAE RUBEAE

alt replenish thy veins from the chalice of heaven. 51. thou shalt be secret, a fear to the world. 52. thou shalt be exalted, and none shall see thee; exalted, and none shall suspect thee. 53. for there are two glories diverse, and thou who hast won the first shalt enjoy the second. 54. i leap with joy within thee; my head is arisen to strike. 55. o the lust, the sheer rapture, of the life of the snake in the spine! 56. mightier than god or man, i am in them, and pervade them. 57. follow out these my words. 58. fear nothing. fear nothing. fear nothing. svb figvra lxvi 5 59. for i am nothing, and me thou shalt fear, o my virgin, my prophet within whose bowels i rejoice. 60. thou shalt fear with the fear of love: i will overcome thee. 61. thou shalt be very nigh to death. 62. but i will over

LIBER THISHARB

other than what he is, no useless moment in his past. then what is his future? the gvictoria h is not a waggon; it is not intended for carting hay. it is not a sulky; it is useless in trotting races. 37. so the adept has military genius, or much knowledge of greek: how do these attainments help his purpose, or the purpose of the brothers? he was put to death by calvin, or stoned by hezekiah; as a snake he was killed by a villager, or as an elephant slain in battle under hamilcar. how do such memories help him? until he have thoroughly mastered the reason for every incident in his past, and found a purpose for every item of his present equipment,1 he cannot truly answer even those three questions that were first put to him, even the three questions of the ritual of the pyramid;2 he is not r

LIBER XCV THE WAKE WORLD

ad bad dreams, and one can.t be a good wife if one is always doing that sort of thing. but he said i would be older one day, and not sleep so much, and every one slept a little, but the great thing was not to be lazy and contented with the dreams, so i mean to fight hard. by and by we came to a beautiful green place with the strangest house you ever saw. round the big meadow there lay a wonderful snake, with steel gray plumes, and he had his tail in his mouth, and kept on eating and eating it, because there was nothing else for him to eat, and my fairy prince said he would go on like that till there was nothing left at all. then i said it would get smaller and smaller and crush the meadow and the palace, and i think perhaps i began to cry. but my fairy prince said .don.t be such a silly. a

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

s, and the asir pursue loki with a net. twice he evades them, but on the third try he attempts a leap over the net and deities, themes, and concepts 67 thor grabs him by the tail, which is why salmon to this day are thin by the tail. the asir take loki to a cave, where they bind him to the rock. they change one of his sons into a wolf and have it tear the other to pieces. they suspend a poisonous snake over him, dripping venom. his wife sigyn catches the venom in a pot, but when she goes to empty it the venom falls onto his face, and his writhings cause earthquakes. saxo grammaticus has a rather different story of baldr fs death and the aftermath. hotherus, the foster son of king gevarus, and balderus, the son of othinus and a demigod, have both fallen in love with nanna. hotherus acquires

k/odin asks for his payment, and when suttung flatly refuses a single drop of the mead, bolverk/odin enlists baugi fs help. they drill into the mountain, and when baugi says the tunnel is finished, bolverk/odin blows into the hole. but chips fly back, indicating the other end is still blocked. bolverk/odin realizes that baugi wishes to deceive him. they drill again. odin then turns himself into a snake and slithers into the hole. baugi strikes at him but misses, and thereupon he vanishes from the mythology as quickly and puzzlingly as he has entered it. the major problem with baugi is his absence outside snorri, especially from havamal, which snorri seems to be paraphrasing in most of the story of the acquisition of the mead of poetry. a. g. van hamel argued that snorri found baugi in anot

however. loki is the most important and studied of the bound monsters in scandinavian mythology. his binding occurs, according to snorri, as vengeance for the killing of baldr. according to the prose colophon to lokasenna, however, loki was bound as vengeance for his reviling of the gods at the feast of agir. loki fs binding is more uncomfortable than that of his monster children, however, for a snake hangs over his head dripping venom. his wife sigyn collects the venom in a bowl, but when she goes to empty the bowl loki writhes in anguish and shakes the earth, gand that is now called earthquakes, h as the passage following lokasenna puts it. loki of course gets free at ragnarok and according to voluspa will steer a ship full of the forces of evil against the gods. snorri also grants him

fs study appeared originally in danish in 1914 but found its canonical form in the 1922 translation by wilhelm ranisch, ragnarok: die sagen vom weltundergang (berlin and leipzig: w. de gruyter; a book-length chapter (pp. 133.290) treats the bound giant in the caucasus and is followed by a consideration of the bound wolf (pp. 291.326. a more recent study was that of alexander haggerty krappe, gthe snake tower, h scandinavian studies 16 (1940: 22.33, which associated loki with the hero gunnar in the snake pit and saw england as the conduit. bous avenger of baldr in the version of the story in saxo fs gesta danorum. bous was the result of othinus fs rape of the rutenian princess rinda. he grows up skilled with weapons, and when he is ten, odin summons him and argues that vengeance is more nob

oncepts 155 gunnlod the giantess seduced by odin when he obtained the mead of poetry. the story is told allusively in havamal, stanzas 108.110, and at length by snorri sturluson in the skaldskaparmal of his edda. havamal 108 says, i doubt that i would yet have come out of the giants lands, if i had not had use of gunnlod, the good woman, around whom i put my arm. snorri has odin, in the form of a snake, gain access to gunnlod in her father suttung fs mountain abode hnitbjorg, where suttung has set her to guard the mead. odin sleeps with her for three nights, and she permits him three drinks of the mead. with that she leaves the story. gunnlod looks as though it ought to mean gbattle-invitation, h which would be a better valkyrie name than giant name. see also mead of poetry; suttung gyllir

rike h (stanza 65. in the final stanza loki tells agir that this is his final party and that he will lose his possessions to fire. the prose colophon follows a rubric gabout loki h and tells an abbreviated version of the story that snorri presents as the vengeance taken by the asir on loki for baldr fs death. loki flees and hides in the form of a salmon but is captured and bound under a poisonous snake. sigyn, loki fs wife, catches the poison in a bowl, but when she goes to empty it, loki struggles, and that causes earthquakes. many of loki fs accusations are known from other sources, such as the incest of the vanir, the possession of frigg by vili and ve, ty lr fs loss of his hand, and thor fs journey to utgarda-loki. many others are to be found only here, including many of the accusation

into hnitbjorg. i now let snorri take up the story: then baugi said that he had bored into the mountain, but bolverk blew into the borehole, and shavings flew back at him. and so he found out that baugi wished to deceive him, and he had him bore into the mountain. baugi drilled some more, and when bolverk blew into the hole a second time, the shavings flew in. then bolverk changed himself into a snake and crawled into the borehole, and baugi struck at him with the drill but missed. bolverk went to where gunnlod was and slept with her for three nights, and she granted him three drinks of the mead. in the first he drank everything in odrerir, in the second everything in bodn, in the third everything in son, and so he had all the mead. then he changed himself into an eagle and flew off as qu

1978, lars lonnroth has an interesting reading of the hypothetical performance situation of the opening stanzas of voluspa, in which the building of midgard might be paralleled by the building of the home of a chieftain in iceland. midgard serpent mighty beast sunk in the sea encircling the earth, a son of loki, and thor fs greatest opponent. the midgard serpent, also known as jormungand (mighty-snake, was one of the three in the monstrous brood sired by loki on angrboda. when odin saw the danger the three posed, he had them fetched, and he dispatched the serpent into the sea, hel into the underground realm of the dead, and the wolf fenrir to a cave after he had been bound (not without some inconvenience, especially for ty lr. we have this story from the gylfaginning section of snorri stu

LOGOMACHY OF ZOS

integrating the study of norse mythology into home schooling; science fiction; astrology. just exercise care. if it doesn ft look right, it probably isn ft. after all, if i, an expert in old norse.icelandic mythology, were to devise and print on the internet plans for a supersonic jet, would you build and fly iisthe logomachy of zos by austin osman spare wisdom is a stasis: knowledge is like the 'snake of eternity, constantly eating itself and never finishing. more bathos: connexity of all our bloody selves to ego is a nightmare commanded by the overlooked, unobeyed latencies of return, essential for re-union. ego expands by that which evokes mutual effluxes; therefore look for the theocentric in the egocentric. if god personalizes our deficiencies, then, we thus personify his? subject und

, half-truths, frustrations, transferences, they have spawned and still spawn. all deceptions blinding us again and again. but ever, through this jungle have they created their good and evil( c( x. z. over-ridden, murdered or superseded. here, no prayers please; therefore let us smile at our bloodiness in defeating only ourselves. here dwelleth delusion: a man sees a coiled rope and imagines it a snake, and thereby is afraid and runs away in terror. the rope is real, and still a rope; the fear suffered with the reaction is also real although bred of imagination. the delusion was caused by poor observation. yet some would have it that because things are not what they appear to our' 5! 2% q( 5, 6- 2..q. 9"d( itself at once. therefore everything is illusion. it proves that our imaginings from

LUCIFERIAN SORCERY

ra t however the god forms were developed through the order of phosphorus. one may develop their own circle based on the pathal elements within a left hand path manner as the following for an example. direction element god form archetypical image planet south fire satan-shaitan peacock saturn/mercury east air lucifer eye venus north earth belial goat or ram sun/saturn west water leviathan serpent/snake moon 18 while the alternate version may be used for many witches sabbat callings and works of lesser or greater black magick, the suggested use of the triple hermetic circle of the different representations and egyptian god forms are highly suggested for a development of association. once one is able to move through these well balanced aspects, may the potential be view therein. the colors w

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

d 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 plateau rising in the midst of the city of the golden gates. from here the initiate-priests of the sacred feather went forth, carrying the keys of univ

concerned with the reattainment of the starry hat (see sallust on the gods and the world) the rites of sabazius were very similar to those of bacchus and it is generally believed that the two deities are identical. bacchus was born at sabazius, or sabaoth, and these names are frequently assigned to him. the sabazian mysteries were performed at night, and the ritual included the drawing of a live snake across the breast of the candidate. clement of alexandria writes "the token of the sabazian mysteries to the initiated is 'the deity gliding over the breast" a golden serpent was the symbol of sabazius because this deity represented the annual renovation of the world by the solar power. the jews borrowed the name sabaoth from these mysteries and adopted it as one of the appellations of their

is and apollo of the greeks, became but personifications of the sun, the regenerating principle, image of that fecundity which perpetuates and rejuvenates the world's existence" among all the nations of antiquity, altars, mounds, and temples were dedicated to the worship of the orb of day. the ruins of these sacred places yet remain, notable among them being the pyramids of yucatan and egypt, the snake mounds of the american indians, the zikkurats of babylon and chaldea, the round towers of ireland, and the massive rings of uncut stone in britain and normandy. the tower of babel, which, according to the scriptures, was built so that man might reach up to god, was probably an astronomical observatory. many early priests and prophets, both pagan and christian, were versed in astronomy and as

signs of the zodiac, and he has added the four-lettered sacred name, the tetragrammaton, assigning jod to aquarius, that is canopus, he to taurus, that is apis, vau to leo, that is momphta, and he final to typhon. note the cherubic parallel--man, bull, lion and eagle. the fourth form is found either as scorpion or eagle depending upon the occult good or evil intention: in the demotic zodiac, the snake replaces the scorpion "the lower region he ascribes to the twelve simple hebrew letters, associating them with the four quarters of the horizon. compare the sepher yerzirah, cap. v, sec. 1 "the central region he ascribes to the solar powers and the click to enlarge levi's key to the bembine table. from levi's history of magic "the isiac tablet, writes levi, is a key to the ancient book of th

e the power of curing disease. the scorpion shown above was composed of several metals, and was made under certain planetary configurations. paracelsus advised that it be worn by those suffering from any derangement of the reproductive system. p. 88 earth. the serpent mounds of the american indian; the carved-stone snakes of central and south america; the hooded cobras of india; python, the great snake o the greeks; the sacred serpents of the druids; the midgard snake of scandinavia; the nagas of burma, siam, and cambodia; the brazen serpent of the jews; the mystic serpent of orpheus; the snakes at the oracle; of delphi twining themselves around the tripod upon which the pythian priestess sat, the tripod itself being in the form of twisted serpents; the sacred serpents preserved in the egy

ent of the jews; the mystic serpent of orpheus; the snakes at the oracle; of delphi twining themselves around the tripod upon which the pythian priestess sat, the tripod itself being in the form of twisted serpents; the sacred serpents preserved in the egyptian temples; the ur us coiled upon the foreheads of the pharaohs and priests--all these bear witness to the universal veneration in which the snake was held. in the ancient mysteries the serpent entwining a staff was the symbol of the physician. the serpent-wound staff of hermes remains the emblem of the medical profession. among nearly all these ancient peoples the serpent was accepted as the symbol of wisdom or salvation. the antipathy which christendom feels towards the snake is based upon the little-understood allegory of the garden

ad become egg-shaped or round it was a long trail of cosmic dust or firemist, moving and writhing like a serpent. this, say the explanations, was the spirit of god moving on the chaos until its breath had incubated cosmic matter and made it assume the annular shape of a serpent with its tail in its month--emblem of eternity in its spiritual and of our world in its physical sense" the seven-headed snake represents the supreme deity manifesting through his elohim, or seven spirits, by whose aid he established his universe. the coils of the snake have been used by the pagans to symbolize the motion and also the orbits of the celestial bodies, and it is probable that the symbol of the serpent twisted around the egg--which was common to many of the ancient mystery schools- represented both the

ient mystery schools- represented both the apparent motion of the sun around the earth, and the bands of astral light, or the great magical agent, which move about the planet incessantly. electricity was commonly symbolized by the serpent because of its motion. electricity passing between the poles of a spark gap is serpentine in its motion. force projected through atmosphere was called the great snake. being symbolic of universal force, the serpent was emblematic of both good and evil. force can tear down as rapidly as it can build up. the serpent with its tail in its mouth is the symbol of eternity, for in this position the body of the reptile has neither beginning nor end. the head and tail represent the positive and negative poles of the cosmic life circuit. the initiates of the myster

MASTERING WITCHCRAFT

s mysterious process, by which you will be effecting your more lustful ambitions, we should first glance briefly at the theory which underlies the practice. the art of fascination, in itself an integral part of all witchcraft, can take many forms, ranging from the simple matter of "binding" someone (enforcing one's will, to the more exotic and difficult practices such as the "binding" of animals (snake charming, and control of physical phenomena like the gathering or splitting up of clouds (weather working) and controlled poltergeist phenomena (smashing windows, levitating ashtrays, etc. the human body radiates energy, which forms an egg-shaped cocoon about it which modern occultists call the aura. exactly what the nature of this energy is and where it comes from we don't know; the prevale

MICHAEL FORD WITCHMOON

ct of leviathan, the primordial angel of the deep, the crooked serpent that devours its own tail. as the red temple opens the luciferian gateway of death and renewal of ones own witchblood. the work of the red temple is of life and joy, the sinister and the brilliant. light and dark. sexual congress with a partner is a significant and fulfilling aspect of this work. the awakened kundalini or fire snake can be channeled within both individuals achieving a major focus and build up of energy. strong bonds can be created through such work, although a dangerous focus of energy between the two leaves each vulnerable to the other. a combination of the magick of the red and the black temple is a sexual tantric work which involves the use of bones, ashes, blood and sexual fluid (of both 33 33 indiv

altar: before me lucifer; behind me shaitan; on my right hand belial; on my left hand leviathan; for about me flames the pentagram, and in the column stands the seven-rayed star of babalonlilith! ii. the circle of the dead upon the altar a pre-created nganga should be with you (creation of ngangas involves the use of human and animal bones-called a fetish spirit-your blood, sigil, grave soil and snake skin. this nganga will contain active fetish spirits related to the dead. you will use items of the dead which may bring shades or manes of the dead which will allow you to form from your own desire demon servitors of protection. one may fuse animal remains with human to form half beast elementals, or shades that prove useful in defense. do not allow conversation of any kind with such create

aspect equates with the qabalistic number 77, meaning buck/goat/devil thus representing fertility, creation, life and unrestrained sexual force. this is parallel with the basis of desire equaling action, having its basis in a sexually driven subconscious beginning, even though the desire obtained may not be sex related. 70 70 the serpent aspect is represented traditionally as kundalini, the fire snake in the form of a phallus, being a means of infinite manifestation. to awaken kundalini is to begin the process of desire and the id (the driven magickal point of will. the hands of baphomet point one towards the sky and one towards the earth. the meaning of such is 'as above so below for balance is a key to the individual attainment of lucifer's grail (light, wisdom and manifestation, ultima

e spirit, god of beasts and god of flight cast unto me this night an ember from the fire of thy wisdom. to believe! to will! to obtain! io baphomet! i am the god who over the astral sabbath presides: baphomet, illuminated god of flesh and spirit. i am the god of creative and inspiring tides. i am the god of worthlessness and merit! as lightning flashes, so life streaks from my eyes. the goat, the snake and human, i know their mysteries, the fallen watchers and angels who attend our sacred fire. i am the lord of witches, with sabbat chalice of desire. the devil's foot steps fall, under my joy filled eye, wandering the wondrous night beneath the moonlit sky. to me! to me! io baphomet" a call unto baphomet, the black shadow of the sabbat "in silence the mirror becomes black with my many forms

st which was my form. i knew that which was ours for the taking. existence is pure joy indeed. the female witches were indeed, as described by spare, taking quite the active role. they seemed to almost dominate the sabbath, to which i took no offense and found it beautiful. the witches, no matter how beautiful or ugly, were joyous and filled with a burning passion. you could see and feel the fire-snake energy rise from them at some points. it was now time for the incantations to begin. during the entirety of the sabbath many shapes slithered about, giving a surreal atmosphere to an already amazing event. the sabbath was then conducted with further congress and lust, for the astral form can prove extremely stimulating on physical levels. activity is based on the uninterrupted 92 92 coagulat

into her and her hand began to move slowly in and out. her moist astral body seemed so real and so fine that i was growing in excitement watching. i kept my urges controlled even though my own desire wanted her and the dead very badly. her hand began moving faster and with more lust and intent. the searing sight of human bone going deeper and deeper into her moist opening fully awakened the fire snake of my astral. the contrast of the white bone with the firm, pale flesh of her legs was an astonishing view. it was aos who gave the key "heaven is ecstasy, this was heaven on the astral plane, or so it felt that evening several years ago. the spirits of the dead and the elementals who served this witch began encircling her and her moans and heat grew. i knew the desire she built into this mi

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

s, fallen angels, the watchers, the els, the ari, elders,atlantis, alien visitation, and genetic manipulation3 from the end of heaven sons of zadok, sons of seth, the uranids, cyclopeans, promethians, olympians, theelect, asuras, the illies, fomorians, the necromancers, rayless ones, bent ones, thedogons, dagons, the ana, amaraka, nagas, the rakshasas, dragon kings, naddred,the brotherhood of the snake, and the serpent people. they were also referred to asthe djedhi (see jedi. the bible takes the position that the nephilim were a malign presence and insists thattheir leaders committed a great sin by interfering with the evolution of humankind: and the great dragon was cast down, the old serpent, he that is called the devil and satan,the deceiver of the whole world, he was cast down to eart

atlantis (comyns beaumont)some key modern writers, such as brinsley la pour trench, barbara marciniak, andwilliam bramley have espoused other important theories that seek to account for thepresence of evil in the world. these accounts relate to the same idea of alien visitationand colonization. in this case, the alien invaders are referred to either as the serpentpeople or the brotherhood of the snake (it has been repeatedly noted that thoughphysical snakes were unknown on most islands, the symbol of the snake or serpent oncarvings, etc, is extremely conspicuous. in the apocalyptic fragment of clement, weread: and on earth shall be monsters, a generation of dragons of men, and likewise of serpents. but though this is their title, it should not be taken that they had the physical likeness

winged form, or with a crown, or even asmulticolored. often referred to as the uraeus, the agatho daimon, the feathered serpent, oreven the phoenix, it is a positive symbol, and like the dragon with five toes is connected towisdom, white magic, and mystical practice. the plain non-winged, non-crowned, generallythe race of adam32atlantis, alien visitation, and genetic manipulation plain appearing snake, like the dragon with three claws, is a negative symbol used by theoriginal aliens and by underworld criminal syndicates. after the creation of the adamic race, the atlanteans felt confident that their colo-nization of the earth was finally secure. they now had a subservient underclass thatwould labor and provide for them. everything looked good. however, something happened that thwarted the

n in the psychology of humansto seek for some lost paradise or far away shore where life is sublime and untroubled. thisinstinct appears especially strong in members of the female sex.because of the allegiance of the eves and their curiosity toward the high mysteries, thematriarchal cults of the priestess began. these cults of power women existed down tomedieval times, when the brotherhood of the snake, under the guise of catholicism,rose up to destroy them, en masse. the eves have never been forgiven for their aban-donment of the alien hegemony. their decision sealed their fate. that the compilers ofthe old testament and the creators of the anthrocentric, monotheistic religions pro-pound the subservience of woman should be enough proof of whom they serve. thefollowing passage reveals the

f the coming of civiliza-tion to the various provinces of the earth. as the histo-rians and mythologists have known, these sundrycultures and their beliefs bear curious yet undeniablesimilarities, mainly because contingents of the samepeople were spreading the knowledge to these differentlocalessame people, similar paradigms and symbol-ism. commensurate with this comes the ambiguoussymbols of the snake, the serpent, and the dragon. prehistoric artatlantis, alien visitation, and genetic manipulation57 i shall reverse the world lished what are known as the sumerian and babylonian civilizations, as well as all thehigh profile empires to come. and it is upon the foundations of these dynasties andcultures that the post-diluvian or historical periods rest. the horrendous events that areassociate

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

strategy used through the centuries was the spreading of the plagues amongthe peoples of the world. the medical professionals have been one of the most effec-tive agents in the bloody rituals, and it will shake the world to its very foundations ifthe full story of their malevolence ever becomes known. and there are other kinds ofmalign individuals operating at the behest of the brotherhood of the snake. thesevampiristic criminals are still operating in the streets of all major cities, torturing theirvictims and offering them as sacrifices to the dark macrobes. mind control is amethod which has long been refined by the hidden masters, and they use it constantlyand in many permutations. many of todays so-called serial killers are performing,consciously or unconsciously, acts that have their

undertook tobuild the tower that should reach to heaven. the lord ordered him to people america, he came fromthe east. he brought seven families with him. he had been preceded in america by two others, igh andimox. he built a great city in america called nachan, city of the serpents. the serpent that temptedeve was nahash, from his own race, which was named chan, a serpent (p. 313) coming of the snake cultthe lenni-lenapi (delaware) indians preserve a legend of the decline of the golden age, when apriest, powako, brings to earth worship an evil snake-god, wakon. after which, there is much sadness,crime, and debauchery (see p. 109)retrograde development of humanityit is probable that the ships of the atlanteans, when they returned after the tempest to look for theircountry, found the sea i

MICHAEL W FORD THE VAMPIRE GATE

ference to practice. vampirism vampiric practice is the act of devouring/drinking or encircling and consuming energy, life force called chi or ki. lifeforce is the vital energy which flows through our body. it is directly associated with the body in terms of what we eat, our mental state and emotions. in the practice of ahrimanic yoga in liber hvhi, the chakras are stirred or awakened by the fire snake visualized in meditation and practice. by connecting with the chakras, the archdaevas, being centers and deific masks of power, may be encircled and cultivated within the mind and body. this awakens points of serpent-power as it is called, when directed out in magickal practice no matter if it is sorcery to obtain a physical result or one to initiate selftransformation (they are usually conn

great serpent or dragon, whose spirit is a shapeshifter and tester of flesh and mind. it was considered in some zoroastrian tales that ahriman and the daevas, his angels, ecisted between the earth and the fixed stars, which would be essentially of the element air (much like lucifer his later identification. in creation myths, ahriman first saw light and sprang into the air in the form of a great snake, that the heavens were shattered as he brought darkness into light. ahrimanic yoga achieving control and command over the body. each archdaeva is representative of each chakra and such are points of specific power in the body. ahrimanic yoga represents disunion with the universe, as opposed to union from a buddhist view. akha [avestan/pahlavi- avestan, meaning evil. in the context of liber h

sed to bow before the clay of adam, 79 saying that it was profane. he was cast from heaven to earth and was indeed the first independent spirit, the initiator of individual and antinomian thought. azazel was later related to the watchers, the hebrew goat demon god and shaitan. azazel is a name of lucifer, who is the solar aspect of the dragon, the bringer of light. azhi [avestan/pahlavi] serpent, snake azhi dahaka [avestan/pahlavi] the son of angra mainyu/ahriman. azhi dahaka as the storm fiend has six eyes, three heads and three pairs of fangs. in human form, he was zohak, an ancient babylonian/scythian/assyrian king or shah, who according to zoroastrian mythology, was transformed into the immortal storm fiend by a pact with ahriman. azhi dahaka is said to be filled with serpents, scorpio

eminine and masculine, thus is an initiatory term relating to the foremost union of ahriman and az, the blackened matter and fiery darkness of his bride. a dregvant is a yatu or initiate of the daeva-yasna. druj [avestan/pahlavi] lie referring to demons, feminine and masculine. the later derived term is interestingly enough the old persian draug, meaning also lie and is held connected to serpent, snake or dragon (i.e. worm. druj is a title representing antinomian power in a personage, a daeva in flesh. evil eye in the old gathic writings, the evil eye is considered a power of the daeva and druj, meaning the power to cause death, oppression and sickness. in a modern sense, the evil eye represents the window to the soul or spirit itself, not merely as a negative but equally so a positive. th

MICHAEL WYNN THE SOUL TRAVELERS

superior to the human cattle (considering the pedigree of its members, i m sure they were already under that impression. these steps of initiation are symbolized by paths from sephirah to another, here the initiate makes his way from malkuth to kether. lucifer s fall from the highest abode in the heavens is frequently represented by a lightning bolt, whereas the human s path upwards may include a snake--michael wynn's "the soul travelers" 61 famous phrases: transformation through the mystic passageways and chambers of the great pyramid passed the illumined of antiquity. they entered its portals as men; they came forth as gods. it was the place of the "second birth" the "womb of the mysteries" and wisdom dwelt in it as god dwells in the hearts of men. somewhere in the depths of its recesses

is also related to a city or location. this city has had relations with all the rich men of the earth, and is a haven for demons. it is understood that this character, or city, currently rules the world and uses sorcery to do so. hecate, also equated with lilith, is the greek triple goddess. she is the goddess of the crossroads, who is frequently depicted with three heads; one of a dog, one of a snake, and one of a horse. this goddess is often associated with witchcraft and childbirth, and was accompanied by an owl during her travels. she is known as the virgin goddess, and is also reported to have a following of ghosts and lives in the underworld with hades, lord of the underworld. another goddess related to lilith is the egyptian goddess isis. isis was the wife of osiris, and was respon

MICHAEL W FORD NOX UMBRA

rument of which the fetish would be consecrated further is the horned brazilian mask of belial. i call it such as it was made from a large bull/cow skull, clayed formed a demon visage, five horns which make an averse pentagram, a third eye and teeth made of crystals. at the top of the fetish there is a place for a large machete to be held, from which the blade is a bit rusty- held in by a back of snake skin. this has been an ongoing work to awaken the spirit within, a join in union with a new famulus bound within. holding the kangling, facing the west i called "i approach the west gate, unto the winds of funerals of past and to come, i summon forth azrael, the angel of death who grants the sight of beyond, the veil is thin! i summon thee goddess of the crossroads, who walks with the howlin

ms are covered in this hair as well, with one hand holding a skull from which she uses to hold the blood of the pool of which she resides by. the pool itself is filled with blood. as you look at the blood, you notice the reflection of your form as her and she as you. she whispers to you in hissing tones "her passion, her lust, we drink and bathe in her fornications. the tongue of this daemon is a snake like, slithering and black in and out of her pale and course mouth. as you face her, staring into her black eyes you both become as one. she enters you and as the emotions start flowing into one meditate on this coming into being. feel her ecstasy, the animal hunger and predatory instincts. keep this feeling close, and when you emerge from the rite, record your emotions and thoughts. when yo

MORALS AND DOGMA

en-el-gubi. near the last of these is the brilliant and malign star, antares in scorpio. in scorpio, antares, of the 1st magnitude, and remarkably red, was one of the four great stars, fomalhaut, in cetus, aldebaran in taurus, regulus in leo, and antares, that formerly answered to the solstitial and equinoctial points, and were much noticed by astronomers. this sign was sometimes represented by a snake, and sometimes by a crocodile, but generally by a scorpion, which last is found on the mithriac monuments, and on the zodiac of dendera. it was considered a sign accursed, and the entrance of the sun into it commenced the reign of typhon. in sagittarius, capricornus, and aquarius there are no stars of importance. near pisces is the brilliant star fomalhaut. no sign in the zodiac is considere

ierophant, the sacred interpreter, gave very mysterious explanations of that symbol; saying that such a serpent was a very divine creature, and that, opening his eyes, he lighted with their rays the whole of first-born space: when he closes them, it is darkness again. in reality, the hawk-headed serpent, genius of light, or good genius, was the symbol of the sun. in the hieroglyphic characters, a snake was the letter t or dj. it occurs many times on the rosetta stone. the horned serpent was the hieroglyphic for a god. according to eusebius, the egyptians represented the world by a blue circle, sprinkled with flames, within which was extended a serpent with the head of a hawk. proclus says they represented the four quarters of the world by a cross, and the soul of the world, or kneph, by a

of all things that the sun develops. the property possessed by the serpent, of casting its skin, and apparently renewing its youth, made it an emblem of eternity and immortality. the syrian women still employ it as a charm against barrenness, as did the devotees of mithras and saba-zeus. the earth-born civilizers of the early world, fohi, cecrops, and erechtheus, were half-man, half-serpent. the snake was the guardian of the athenian acropolis. nakhustan, the brazen serpent of the wilderness, became naturalized among the hebrews as a token of healing power "be ye" said christ "wise as serpents, and harmless as doves" the serpent was as often a symbol of malevolence and enmity. it appears among the emblems of siva-roudra, the power of desolation and death: it is the bane of a pytus, idom

cellus, was the midgard serpent which odin sunk beneath the sea, but which grew to such a size as to encircle the whole earth. for these asiatic symbols of the contest of the sun-god with the dragon of darkness and winter were imported not only into the zodiac, but into the more homely circle of european legend; and both thor and odin fight with dragons, as apollo did with python, the great scaly snake, achilles with the scamander, and bellerophon with the chim ra. in the apocryphal book of esther, dragons herald "a day of darkness and obscurity; and st. george of england, a problematic cappadocian prince, was originally only a varying form of mithras. jehovah is said to have "cut rahab and wounded the dragon" the latter is not only the type of earthly desolation, the dragon of the deep wa

n you kill serpents, you will repeat the zend-avesta, and thence you will obtain great merit; for it is the same as if you had killed so many devils" serpents encircling rings and globes, and issuing from globes, are common in the persian, egyptian, chinese, and indian monuments. vishnu is represented reposing on a coiled serpent, whose folds form a canopy over him. mahadeva is represented with a snake around his neck, one around his hair, and armlets of serpents on both arms. bhairava sits on the coils of a serpent, whose head rises above his own. parvati has snakes about her neck and waist. vishnu is the preserving spirit, mahadeva is siva, the evil principle, bhairava is his son, and parvati his consort. the king of evil demons was called in hindu mythology _naga, the king of serpents

the vestments of the chief nobility. the emperor bears it as his armorial device; it is engraved on his sceptre and diadem, and on all the vases of the imperial palace. the chinese believe that there is a dragon of extraordinary strength and sovereign power, in heaven, in the air, on the waters, and on the mountains. the god fohi is said to have had the form of a man, terminating in the tail of a snake, a combination to be more fully explained to you in a subsequent degree. the dragon and serpent are the 5th and 6th signs of the chinese zodiac; and the hindus and chinese believe that, at every eclipse, the sun or moon is seized by a huge serpent or dragon, the serpent _asootee_ of the hindus, which enfolds the globe and the constellation draco; to which also refers "the war in heaven, when

nted in many positions and attitudes, coiled around trees, erect in front of altars, and crushed by the syrian hercules. the seventh letter of the egyptian alphabet, called _zeuta_ or _life, was sacred to thoth, and was expressed by a serpent standing on his tail; and that deity, the god of healing, like sculapius, to whom the serpent was consecrated, leans on a knotted stick around which coils a snake. the isiac tablet, describing the mysteries of isis, is charged with serpents in every part, as her emblems. the _asp_ was specially dedicated to her, and is seen on the heads of her statues, on the bonnets of her priests, and on the tiaras of the kings of egypt. serapis was sometimes represented with a human head and serpentine tail: and in one engraving two minor gods are represented with

onified, and triumphant at the close as in the dawn of his career, was received after his labors into the repose of the heavenly mansions, living forever with zeus in the arms of eternal youth. odin is said to have borne twelve names among the old germans, and to have had 114 names besides. he was the apollo of the scandinavians, and is represented in the voluspa as destined to slay the monstrous snake. then the sun will be extinguished, the earth be dissolved in the ocean, the stars lose their brightness, and all nature be destroyed, in order that it may be renewed again. from the bosom of the waters a new world will emerge clad in verdure; harvests will be seen to ripen where no seed was sown, and evil will disappear. the free fancy of the ancients, which wove the web of their myths and

MOTTA MARCELO THE COMMENTARIES OF AL

down the wretched& the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever. nuit! hadit! ra-hoor-khuit! the sun, strength& sight, light; these are for the servants of the star& the snake. crowley was upset by this verse of the second chapter all his life, and some of his more egregious blunders were attempts to punish himself for having written it down. it must be understood, for it strikes at the root of slave-morals "we have nothing with the outcast and the unfit" nothing nuit. outcast initiates who have been expelled for wrong-doing, that is 'black brethren. unfit those a

cides whose soul is rotten? people have said that crowley's soul is rotting in hell for years. this reasoning is entirely fallacious, much below his usual standard. he is merely trying to defend a verse that he abhors. now, as he changes the subject, his manner improves. he never understood the meaning of this verse at all) hadit calls himself the star (not in the least; servants of the star& the snake are the adepts, serving babalon and the beast. one does not serve had it "for it is i that go, the star being the unit of the macrocosm; and the snake, the snake being the symbol of going or love, and the chariot of life. he is harpocrates, the dwarf-soul, the spermatozoon of all life, as one may phrase it. the sun, etc, are the external manifestations or vestures of this soul, as a man is t

ew. he must wait for the world to awake to the value of his work. the greater he is, the more individual and the less intelligible he will appear to be, although in reality he is more universal and more simple than anybody. he must be indifferent to anything but his own integrity in the realization and imagination of himself. such was, and is, the case of the artist aleister crowley. 22. i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocence is a lie. be strong, o man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee fo

and your own spiritual intuition gimel in the qabalah turns against you in scorn. it is for this reason that beggars hate the alms giver, and the alms giver, deep in his heart, despises the beggar. this is a psychological fact, no matter how much well-intentioned fools may deny or conceal it. curses brace your soul benedictions put you to sleep. does your brother beg your help? cast him into the snake pit and laugh at his fear. he has nothing to fear but his fear. if he hate you, he would have hated you anyway. but he would have hated and despised, and now he will hate and respect. and from respect for one's neighbour to respect for one's own self it is a small step. a man who can stand against you is a man you can lean upon, as said william gibson, and the author of the bhagavad gita bef

gickal mottoes, of aiwass, who was the hierophant in the past aeon. in the past aeon only the four elements had been, so to speak "published. the element of spirit- a kasha, that "vast, black brooding ocean of death; was concealed. 50. blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green. there is here suggested the image of 'the star and the snake. nothing of the sort. see liber had. 51. purple beyond purple: it is the light higher than eyesight. there is a certain suggestion in this 'purple' as connected with 'eyesight' which should reveal a certain identity of hadit with the dwarf-soul to those who possess eyesight! 52. there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of dea

onely place much precedes it. the jews 'having the half, sensed this worship of god in high, lonely places. in the new testament we find that "john the baptist" called himself the "voice in the wilderness "jesus" is said to have wandered in the desert. it is true that in this aeon the hermit is not to be found in the desert. geographically speaking. for "you can be lonely among men, too "says the snake (the snake, no less) in st. exupery's little prince. there is a practical aspect to this whole question that had better be mentioned, and it consists of the ordeal that might be called 'invoking mercy. aspirants will occasionally try to blackmail heru-ra-ha, or aiwass, or 666, into 'saving them. such aspirants will deliberately get themselves into dangerous situations, into desperate straits

y place shall be untouched throughout the centuries: though with fire and sword it be burnt down& shattered, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! note the close connexion between leo and libra in the tarot, the numbers viii and xi of their trumps being interchanged with xi and viii. there is no such violent antithesis as that between osiri

eon of osiris another prophet shall arise the beast 666. dionysus and others are names for (perhaps) apollonius of tyana. in the conditions then obtaining, several magi were required. and bring fresh fever from the skies "force and fire" of horus "skies" of nuit another woman shall awake see comment on al i, v.15 "venus" of the adonis legends. we have no clue to her name. the lust& worship of the snake the might and worthiness of hadit within men; also the cult of the spermato- zoon the "holy ghost" or "satan" indwelling. the key to magick in the snake apophis the destroyer. another soul of god and beast the union of aiwaz and the beast in aleister crowley pan as god& goat; mary, etc, as mother of the son of god, fer tilized by the dove or bull, swan, etc. shall mingle in the globed priest

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ea-god nereus, whom he fondly loved. she was no less attached to him, and their married life was full of joy and happiness. but it was only short-lived; for aristaus,[31] the half-brother of orpheus, having fallen in love with the beautiful eurydice, forcibly endeavoured to take her from her husband, and as she fled across some fields to elude his pursuit, she was bitten in the foot by a venomous snake, which lay concealed in the long grass. eurydice died of the wound, and her sorrowing husband filled the groves and valleys with his piteous and unceasing lamentations. his longing to behold her once more became at last so unconquerable, that he determined to brave the horrors of the lower world, in order to entreat aides to restore to him his beloved wife. armed only with his golden lyre, t

rded as salutary agencies, who, by severely punishing sin, upheld the cause of morality and social order, and thus contributed to the welfare of mankind. they now lose their awe-inspiring aspect, and are represented, more especially in athens, as earnest maidens, dressed, like artemis, in short tunics suitable for the chase, but still retaining, in their hands, the wand of office in the form of a snake. their sacrifices consisted of black sheep and a libation composed of a mixture of honey and water, called nephalia. a celebrated temple was erected to the eumenides at athens, near the areopagus. moira or fates (parca. the ancients believed that the duration of human existence and the destinies of mortals were regulated by three sister-goddesses, called clotho, lachesis, and atropos, who we

lden-haired and very beautiful maiden, who, as a priestess of athene, was devoted to a life of celibacy; but, being wooed by poseidon, whom she loved in return, she forgot her vows, and became united to him in marriage. for this offence she was punished by the goddess in a most terrible manner. each wavy lock of the beautiful hair which had so charmed her husband, was changed into a [145]venomous snake; her once gentle, love-inspiring eyes now became blood-shot, furious orbs, which excited fear and disgust in the mind of the beholder; whilst her former roseate hue and milk-white skin assumed a loathsome greenish tinge. seeing herself thus transformed into so repulsive an object, medusa fled from her home, never to return. wandering about, abhorred, dreaded, and shunned by all the world, sh

ehalf of the poor little foundling. alcmene at once recognized her child, and joyfully accepted the charge. soon afterwards hera, to her extreme annoyance, discovered whom she had nursed, and became filled with jealous rage. she now sent two venomous snakes into the chamber of alcmene, which crept, unperceived by the nurses, to the cradle of the sleeping child. he awoke with a cry, and grasping a snake in each hand, strangled them both. alcmene and her attendants, whom the cry of the child had awakened, rushed to the cradle, where, to their astonishment and terror, they beheld the two reptiles dead in the hands of the infant heracles. amphitryon was also attracted to the chamber by the [235]commotion, and when he beheld this astounding proof of supernatural strength, he declared that the c

vercame his feelings as a father, and how iphigenia was saved by artemis herself, has been already related in a previous chapter. a fair wind having at length sprung up, the fleet [290]once more set sail. they first stopped at the island of tenedos, where the famous archer philoctetes.who possessed the bow and arrows of heracles, given to him by the dying hero.was bitten in the foot by a venomous snake. so unbearable was the odour emitted by the wound, that, at the suggestion of odysseus, philoctetes was conveyed to the island of lesbos, where, to his great chagrin, he was abandoned to his fate, and the fleet proceeded on their journey to troy. page 322 commencement of hostilities..having received early intelligence of the impending invasion of their country, the trojans sought the assista

NECRONOMICON ALAZIF

ewise sixty legions and giveth the knowledge of victory in war, and telleth of strife to come. the fifth spirit is called durson and hath with him twenty-two familiar demons and appeareth like a raven. he can reveal all occult secrets and tell of past times. the sixth is vual his form is of a dark cloud and he teacheth all manner of ancient tongues. the seventh is scor, who appeareth like a white snake, he bringeth money at your command. algor is the eighth spirit, he appeareth in the likeness of a fly. he can tell of all secret things and granteth the favours of great princes and kings. the ninth is sefon. he appeareth like a man with a green face and hath the power to show where treasure is hidden. tenth is partas, he hath the form of a great vulture, and can tell ye the vertues of herbs

PHILIP NEIL MYTHS LEGENDS EXPLAINED

he ankh was the symbol of life and whoever possessed it had the power to give or take life from lesser persons. only gods, kings, and queens had the authority to hold an ankh. god of the western desert ha, the god of the western desert, wears a bull s tail from his waist. this was part of the egyptian royal regalia, signifying power and fertility. symbol of rebirth shu s staff is in the form of a snake. because snakes have the ability to slough off their skins, they became a symbol of rebirth with lifegiving powers. geb s goose geb is sometimes represented as a goose, and one of his names is the great cackler a reference to the cackle he gave when he produced the great egg from which the benu bird emerged at the dawn of time (see p. 13. goddess of order maat, the goddess of order and justi

tle, who was the rising sun; re, the sun s disc, who was the midday sun; and atum, an old man leaning on a stick, who was the setting sun. each evening, as the sun reached the westernmost peak of mount manu, the sky goddess, nut (see p. 13, swallowed it, whereupon the sun god journeyed perilously through a netherworld in his night barque (boat. here, he was assailed by demons led by the monstrous snake apophis, his enemy who, according to one myth, came into being at the very same moment as re himself. in the darkest hour before dawn, apophis made his most desperate attack. each night, re, in the form of a cat, would cut off the snake s head before being born once again in the east at dawn from nut, the universal mother. he would then rise and travel across the sky until the following twil

ter of geb and nut, the earth and the sky, and wife of osiris, decided to learn the names of all things, so that she would be as great as re himself. at last the only word she did not know was re s own secret name. to trick re into telling her, isis gathered the spittle that had dripped from his mouth as he sailed across the sky day after day (for he was now old and dribbled) and shaped it into a snake, which she left lying in his path. inevitably, re was bitten and, letting out a terrible cry, he trembled, and a fog blurred his vision. taking advantage of his pain, isis offered to counteract the poison if he would tell her his name. at last, he passed his name from his heart to hers, giving her power even over himself. using re s name, she commanded the poison to flow away, leaving him fi

ut enkidu and gilgamesh struck it dead. at that, the gods decided that one of the heroes must pay and enkidu fell ill and died. weeping, gilgamesh set out to find utnapishtim, the ancestor of mankind, to ask him why we must all die. he traveled beyond the ends of the earth to find him and on his way back found a plant that returned youth to the old. but as he stopped to drink at a pool one day, a snake ate the plant, which is why snakes shed their skins and become young again, but men still age and die. two episodes in the life of gilgamesh this is an impression from a seal that dates from between 2340 and 2180 bce. on the left, it appears to show gilgamesh and enkidu killing the monster humbaba; on the right, gilgamesh is being ferried across the ocean in search of utnapishtim, the mortal

he annual death and rebirth inherent in nature s cycle when persephone is away, demeter is too sad to fulfill her duties, but when she returns, demeter works with renewed vigor. the myths of persephone are complex because in their inner meanings they go to the heart of ancient greek religion. in one version of her story, zeus himself falls in love with her, and seduces her by taking the form of a snake and enveloping her in his coils the resulting child is dionysus (bacchus. in the more common version, she is abducted by hades but a hades who reveals many features of dionysus in his archaic role as lord of the underworld (see p. 59. hades and persephone hades was sometimes called pluto, which derives from the greek word for riches. the recipent of buried treasure, he was, therefore, consid

and let in daylight, which would frighten the dead. black horses hades black horses drew his fiery chariot towards the chasm of the underworld. they were among his most prized possessions, along with his helmet of invisibility, which he once lent to perseus (see pp. 46 47. demeter is shown on this greek blackfigure amphora, together with her daughter persephone and the god apollo in his chariot. snake snakes have many meanings in greek myth depending on the context. a symbol of fertility in earlier religions, the snake had similar connotations as an attribute of persephone s mother, demeter, the earth/grain goddess. the artist may also be referring here to the story of zeus taking the form of a snake and enveloping persephone in his coils. the rape of pers eph one by christoph schwartz (o

f a snake and enveloping persephone in his coils. the rape of pers eph one by christoph schwartz (or shwarz (1545 92) the painting shows the early part of the story of persephone, when her uncle, hades, whisks her into his infernal chariot and carries her off to be his queen in the underworld. he ignores the pleas of the water nymph cyane, who sees what is happening and tries to stop him. chariot snake ornament the story of demeter t he daughter of cronos (saturn) and rhea (ops, demeter was sometimes portrayed with a horse s head. one of the olympians, she left olympus in despair when persephone disappeared. one day, she came to eleusis, near athens, where she stayed with the king and queen in the guise of an old nurse. grateful for their kindness, she bathed their son in fire each night t

tely necessary as he did when he seized persephone to be his bride (see pp. 28 29. orpheus and eurydice orpheus was married to the nymph eurydice, whom he loved dearly. one day she was walking by the banks of a river when she met the shepherd aristaeus. amazed at her beauty, aristaeus immediately fell in love and pursued her through the countryside. eurydice fled, but as she ran, she stepped on a snake. the bite proved fatal. desolate at her loss, orpheus determined to journey into the underworld (from which no living mortal had ever returned, to beg for his wife to be returned to him. persephone (roman proserpine, queen of the underworld, was so moved by his sorrow, that she agreed to his request on condition that he did not look at eurydice on the way back to the daylight. but as they ne

PRELUDE TO THE BLACK ARTS

re rises. through the smoke and flames, the demon is yelling "get off my back" the preacher is gasping, mary jo blows out, and as her cringing soul rises, your will reaches out and snatches it from the arms of jesus and chucks it in your hip pocket. now, the preacher craps out, and as his slippery, eel-like, preacher's soul attempts to escape the festivities, your demon's tongue lashes out like a snake and slurp. then for the finale, the very gates of hell open wide and a whole crew of frothing demons join the feeding frenzy and drag their accursed, unholy prey back into the darkness of hell where they belong. aftermath well, you see kinda how it works, no? this is why preachers always rail on against black magic and the magicians who practice it! they know what can happen. of course, afte

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

d and wife. abimelech signifies the evil of the philistines; the fact that he was able to observe the union between isaac and rebecca means that their level of intercourse was in some way exposed or vulnerable to intrusion by evil. isaac engaged in marital relations on the level of asiyah, where there is not intended to be any such intercourse, for that is the level of lesbianism. this is why the snake envied them, for he is on the level of asiyah. isaac here was evidently engaging in marital relations in a relatively exclusively physical way, after the manner of the philistines, known for their excessive sensual indulgence (this is why the king of the philistines was able to intrude on their union; he was there anyway, so to speak) obviously, marital relations are intended to be a sublime

pursuit of raw sensual pleasure. in this way, it is like homosexuality, where the sensual pleasure is paramount and considered the justification for the intercourse and the indication of its grightness. h the spiritual union between the partners.if there is any.is subordinate to the physical, instead of the reverse situation in proper marital relations. once intercourse occurs on this level, the snake, like abimelech (who was simply playing the role of the snake further along in history) can rightfully argue that he is as fit a consort for eve as adam. now, adam is considered to have committed [in the sin of the tree of knowledge] three cardinal sins: idolatry, sexual aberration, and murder.10 murder: referring to the souls that left him as seminal emissions. the sages compare intentional

conclusions, conducting himself with extreme piety in this matter. my teacher [the arizal] was very careful not to kill any bug, even the smallest and lowliest, such as fleas, lice, flies, and the like, even when they bit him. we know what the sages say, commenting on the verse, ghis enemies will also make peace with him, h11 that some say this refers to the dog and others say this refers to the snake, and still others say this refers to the flea.12 this idea is the answer of rabbi elazar to rabbi chizkiyah recorded in the zohar,13 where the mystical meaning of the verse, gwill the snake bite without whispering? h14 is explained. rabbi elazar and rabbi chizkiyah were walking and came across a snake. rabbi chizkiyah was about to kill it, but rabbi elazar told him not to. when rabbi chizkiy

in the zohar,13 where the mystical meaning of the verse, gwill the snake bite without whispering? h14 is explained. rabbi elazar and rabbi chizkiyah were walking and came across a snake. rabbi chizkiyah was about to kill it, but rabbi elazar told him not to. when rabbi chizkiyah protested, saying that it is a dangerous creature, rabbi elazar quoted the above verse, interpreting it to mean that a snake only bites a person if g-d gwhispers h to him to do so. g-d created snakes in order to kill certain people and thereby prevent them from doing some evil. to be sure, we should not kill any creature unnecessarily, but refraining from killing animals that pose a threat to human life (or communicate diseases) contradicts the requirements of jewish law, and it is doubtful whether any torah autho

who was a reincarnation of eve. by being a conduit of blessing, rebecca rectified the sin of eve, who brought a curse upon the world. they [i.e, the blessings] were not transmitted to him by his father isaac, for isaac thought that jacob had not yet rectified reality. and it is known that gwhen this one falls, the other one rises. h therefore [isaac reasoned that esau, the personification of] the snake, was fit to receive the blessings. since, in isaac fs eyes, jacob had not done his job by rectifying reality, he was in a low state, and therefore esau, his nemesis, was in an exalted state, fit to receive and capitalize on the blessings. esau, after all, is a reincarnation of cain, and that is why [cain] killed his brother abel with his mouth, as is known. 4 genesis 21:9. 5 bereishit rabbah

you are the reincarnation of cain, the son of adam. g cand he answered him, ei am here, f h i.e, yes, i am. he then commanded him [to bring him game, for just as cain took the [untamed] land [while abel pastured the domesticated flocks, esau likewise was ga hunter, a man of the field. h14 he therefore spent his time in the fields killing, as did cain. and since cain came from the impurity of the snake [who had raped eve, which caused adam to eat from the tree of knowledge of good and evil, tasting two flavors [i.e, good and evil.[isaac] therefore commanded [esau] to gmake me delicacies, h in the plural, implying two flavors. gjust as adam hungered for two flavors, make me [a dish] of two flavors: good and evil. h thus, isaac was attempting to have esau rectify the murder-aspect of adam fs

(yam suf) really mean greed sea, h and can also be read as if they were vocalized yam sof, meaning gsea of the end. h the gend h is the final sefirah, malchut, which descends into the lower worlds, i.e, the lower levels of divine consciousness. relative to its native environment, these lower levels of consciousness are gimmature h or gconstricted. h this is the significance of [the fact that] the snake puts its tail in its mouth. pharaoh personified the primordial snake. the mouth should properly utter words of divine wisdom. but when the tail, the lowest level of the body, is placed in the mouth, the mouth is misused to utter words of gimmature, h constricted consciousness, i.e, awareness of divinity only as it is expressed in creation and nature. this elevation of material consciousness

is placed in the mouth, the mouth is misused to utter words of gimmature, h constricted consciousness, i.e, awareness of divinity only as it is expressed in creation and nature. this elevation of material consciousness to the status properly reserved for true divine consciousness, i.e, awareness of g-d as outside and unbound by the laws and limitations of nature, is the essence of the primordial snake. in the zohar,2 the imagery of the snake putting its tail in its mouth is used to illustrate the sin of gthe evil tongue, h i.e, slander, a gross misuse of the power of speech. people commit this sin when material consciousness gets the better of them. as is explained in the tanya,3 those who give their bodies preeminence over their souls see only the outer shell of their fellow man, which d

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ents the vowel sounds in modem hebrew script is not given. it was a later invention to standardize pronunciation and is described in hebrew grammars <103> the hebrew alphabet- letter power value final name meaning h a 1 aleph ox 2 biv 2 beth house 3 g,gh 3 gimel camel 7 d,dh 4 daleth door 5 h 5 he window 1 o,ulv 6 vau pin or hook 7 z 7 zayin sword or amour n ch 8 cheth fence, enclosure p t 9 teth snake 9 i,y 10 yod hand< k,kh 20,500 7 kaph fist l 30 lamed ox goad n m 40,600 d mem water i n 50,700 1 nun fish 0 s 60 samekh prop y aa,ngh 70 ayin 3 p,ph so, 800 pe eye mouth 3 tz 90,900 3 tzaddi fish-hook? q 100 qoph ear. back of head 7 r 200 resh head u s,sh 300 shin tooth n t,th 400 tau cross <105> meditation no. 1 let the neob hyte consi era point as defined in mathematics-havin position but

he scorpio, serpent of evil, delineated before <180> the figure of death in the more ancient form of the key, refers to the mixed and transforming, therefore deceptive, nature of this emblem. behind him, is the symbol of the nameless one, representing the seed and its germ, not yet differentiated into life, therefore incapable of definition. the scorpion is the emblem of ruthless destruction; the snake is the mixed and deceptive nature, serving alike for good and evil; the eagle is the higher and divine nature, yet to be found herein, the alchemical eagle of distillation, the renewer of life. as it is said-"thy youth shall be renewed like the eagles" great indeed, and many are the mysteries of this terrible key. 2nd ad. and hiereus show phil. fhe figure of typhon. hiereus this drawing repr

lchemical principles, three elements, seven planets, twelve zodiacal signs, one wheel of the spirit- thus 40 in all. the spirit wheel is on every side and always in the centre, and is always depicted unchanged in black upon white. upon the side there are always the 4 kerubic emblems- zodiacal, yet different, for the eagle replaces scorpio (scorpio has three forms, the scorpion, the eagle, and the snake for the evil aspect) these kerubim represent the letters of the name yhvh, and <285> note that they are always arranged in the hebrew order of the letters. yod for the lion, heh for the eagle, vau for the man, heh final for the ox, the tauric earth. note that these four zodiacal signs are not in their own colours, but as symbols of the elements have elementary colours. as zodiacal signs, the

ROBERT KIRK WALKER BETWEEN WORLDS

ll 'at the end of seven years they pay a fine to hell, and as i am of mortal flesh i fear it is myself 'tomorrow night is halloween, and the fairy folk do ride; those that would their true love win at miles cross they must hide 'first you let pass the black horse then you let pass the brown, but run up to the milk white steed and pull the rider down 'first they'll change me in your arms into some snake or adder, hold me close and fear me nod for i'm your child's father 'then they'll turn me in your arms into a lion wild, hold me close and fear me not as you would hold your child 'then they'll turn me in your arms into a red-hot bar of iron, hold me close and fear me not for i will do no harm. appendix 3: the ballad of tam lin 129 http//www.dreampower.com/kirk_wbw/pg_126.htm (3 of 13 [10/9/

RUBY TABLET OF SET

there is an entire school of gnostic groups, called ophites (greek for serpent, who are categorized in the group based on their reverence for the serpent. he was seen as an incarnation of the redeemer, which they called the logos, who brought divine knowledge to humankind. some of these groups are clearly of old origins, probably going back to the dionysian cults, egyptian mysteries, and oriental snake worshipping religions. a few ophite groups were also antiarchal, like the cainites and nicolations, claiming that the serpent should be revered because it defied the demiurge and was cursed. like most gnostics though, most ophite groups were in the ascetic category. while the ascetic gnostics avoided sex, most antiarchal gnostics were very sexually active. some considered sex to be the path

u" and the "khabs" as discussed in the book of the law. 78. what is meant by a "black brother" 79. what similarities can be noted between azazel and set? 80. explain the egyptian principle of crossing. 81. in your own words, interpret the symbolism of the pentagram. 82. what is meant by the term "the temple in man" 83. what is "sex magick" and its value if any? 84. what is the kundalini? the fire snake? 85. what is meant by the "ordeal with the demon crowley" 86. what was the secret seal of the a.a, and what did it mean? 87. what is the abyss? 88. when does human peak performance occur? why? 89. in alchemy, the mundane transmutation of metals was symbolic of what? 90. how can the rejection of gods aid setians in conquering death? 91. what are ley lines? 92. what constitutes a "school" in o

down the wretched& the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die; verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstacy for ever. nuit! hadit! ra-hoor-khuit! the sun, strength& sight, light: these are for the servants of the star& the snake. the "law of the jungle" raised to its most complex expression in the writings of nietzsche. one of the prerogatives of an independent intellect, however, is that of defying the law of the jungle. to enable the weak or injured to survive in order that they may prove their worth under other circumstances. excessive devotion to one extreme means cruelty. excessive devotion to the other results

quired, but the "actual" pharaoh was immortal. in this verse may also be found one of the assumptions behind the practice of mummification: if the body is permitted to dissolve, the ba("heart-soul) and ka("double) cease to exist and are absorbed by the objective universe [see the book of opening the mouth, translated by sir e.a. wallis budge] the star is the silver star (a:.a) of babalon, and the snake is subsequently(#ii-22) identified as harwer. 22. i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocence is a lie. be strong, o man! lust, enjoy all thin

ly place shall be untouched throughout the centuries: though with fire and sword it be burnt down& shattered, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the doublewanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawkheaded mystical lord! crowley felt the "holy place" to be boleskine house, his one-time estate on the shore of loch ness in scotland. boleskine has remained standing to date, but has become a celebrity focal point for

quarters (these are the adorations, as thou hast written, as it is said, the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise t'a-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit #iii-37 and #iii-38 contain extracts of poems crowley had written prior to the cairo working [of the book of the law. these poems (titled paraphrases of the inscriptions on the front and back of the stele of revealing) are contained in the 1936 edition of crowley's equinox of the gods [therein the final line of the extract in #iii-37 reads "aum!

y place shall be untouched throughout the centuries: though with fire and sword it be burnt down& shattered, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord. harmakhis was one of the many forms of xepera as a symbol of regeneration, transformation, and immortality. harmakhis was portrayed in many shapes, the most famous being that of the great sphinx

the taste. the elements are stirring, provocative, and you just may choke a little as it goes down. truth is not always palatable; it is simply truth. also, the liquid is red, symbolic to me of the passion that burns in each of us. what the passion or passions are for is still to be discovered. the elements i call forth are as follows- due east i call up a female wolf- due south i call up a cobra snake- due west i call up a vampire- due north i call up a mighty dragon. my elements consist of two creatures found in the "physical" world. they have powers attributed that are often despised yet admired, feared yet coveted. my other two elements are "mythical" creatures. they also have attributes that are alternately yearned for by humanity, while being shrouded in stories of bloody destruction

SALMANRUSHDIE THESATANICVERSES

as and bullwhip and aerial photographs of the los alamos estancia far away and long ago, a man's footsteps in that room, how reassuring they felt. farishta was pacing up and down, avoiding sleep, for reasons of his own. and below his footfall rosa, looking up at the ceiling, called him in a whisper by a long-unspoken name. martin she said. his last name the same as that of his country's deadliest snake, the viper. the vibora _de la cruz. at once she saw the shapes moving on the beach, as if the forbidden name had conjured up the dead. not again, she thought, and went for her opera-glasses. she returned to find the beach full of shadows, and this time she was afraid, because whereas the norman fleet came sailing, when it came, proudly and openly and without recourse to subterfuge, these sha

SATANGEL

n, the fallen apollo, king of locusts. again, we see the incorporation and demonisation of pagan dieties of the previous age. abraxas, abrasax, abraxis (greaco-oriental, gnostic) whose name means king, adds to 365, and the hebdomad of letters is assosciated with the seven planets. who has the head of a cockrel and snakes for legs (abrasax, abraxis, and in scientific literature, angnipede, meaning snake feet. abraxas is recognised as a devil of black witchcraft, and the name appears in various evocatory formulae. it is also applied as a title sometimes given to lucifer/satan. adramelech, adramelek (hebrew king of fire. an angel of the throne, now a fallen angel, arch-demon chancellor of the order of the fly, patron of hypocrites. manifests as a peacock or a mule, or as bearded, eagle winged

chers (see above. azarak) a name employed to designate the horned one of the witches, together with its counterpart zomelak. it made its way through major fuller s article the black arts (form, where it is given as a name for the devil, to become included in the gardnerian charge of wicca. azazel (hebrew. demon prince of air. also, amongst the watchers (see above. azi dahaki (avestan azi, meaning snake, modern farsi azidaha, meaning dragon. from earliest indo-aryan, three headed serpent, embodiment of falsehood, usurper of iran. accomplice of ahriman at the end of the world. baal, bael (goetia, 1st spirit, west semite, lord, owner) who wears a conical cap with a long band of bull s horns, and is identified with seth. also manifests as the patron devil of idleness, with the arms of a spider

general, their virtues. probably from the greek god hermes. hornblas. patron devil of musical discord. his trumpet gathers the ministry of hell. huictiigara (grimorium verum. a subordinate spirit of lucifer. occassions sleep and waking in some, and afflicts others with insomia. iblis (arabic form of greek diabolos. islamic devil, identified as asasel or lucifer after the descent. ijanki (hittite. snake demon, associated with leviathan and typhon. incubus (latin, he who lies on top. the devil as paramour, an erotic dream or nightmare. the name is roman, meaning a spirit summoned through dream incubation. ipos (goetia, 22nd spirit. earl and prince commanding 36 legions. appears as a lion headed angel, with gooses feet and a hare s tail. tells fortunes, makes men witty and bold. isheth zenuni

SATANIC BIBLE

vil of seduction nergal- babylonian god of hades nihasa- american indian devil nija- polish god of the underworld o-yama- japanese name for satan pan- greek god of lust, later relegated to devildom pluto- greek god of the underworld proserpine- greek queen of the underworld pwcca- welsh name for satan rimmon- syrian devil worshipped at damascus sabazios- phrygian origin, identified with dionysos, snake worship saitan- enochian equivalent of satan sammael (hebrew "venom of god" samnu- central asian devil sedit- american indian devil sekhmet- egyptian goddess of vengeance set- egyptian devil shaitan- arabic name for satan shiva (hindu) the destroyer supay- inca god of the underworld t'an-mo- chinese counterpart to the devil, covetousness, desire tchort- russian name for satan "black god" tez

SATANIC RITUALS

e of the most legendary manuscripts of all time-the al-jilwah (revelations. the al-jilwah, combined with the mashaf rei, which was compiled in the following century, became known as the black book-the words spoken by satan to his people. the black book not only contains the credo of the yezidi, but their rites as well the yezidis entered their temples through portals bearing the images of a lion, snake, double sided axe, man, comb, scissors, and mirror. the lion represented strength and dominion; the snake, procreation; the axe, potential for good or harm; the man, the god; and the comb, scissors and mirror represented pride. but greater as a symbol of pride, however, was the form taken by satan in the yezidi liturgy-the peacock. because they could not utter the name of satan (shaitan) for

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

were given a chance to symbolically die and were then brought symbolically back to life. 224 world religions: almanac greco-roman religion and philosophy the relationship between death and rebirth was also evident in another of the greek mystery religions: the orphic mysteries, centered in crete. orpheus, the myth states, was the greatest musician in the world. his wife, euridice, was killed by a snake bite and her spirit descended into the underworld. orpheus followed her there, charmed the underworld with his music, and won the right to bring her back to the world of the living, but he was forbidden from looking behind himself on his way back to the surface. orpheus was unable to keep from looking back and as a result lost euridice forever. just like the eleusinian mysteries, the orphic

, for example, might attend a shrine to ask the kami for success on an examination, or a suitor may wish for success in making a marriage proposal. in earlier centuries, wealthy people would donate a horse to a shrine when making a request of the shrine s kami. in modern life, people often purchase ema, or small wooden tablets that contain a representation of a horse (or another animal, such as a snake. on the back of the ema they write a prayer or wish, then hang it in the shrine. worship in shrines is led by priests and priestesses, who recite prayers to the kami called norito. these prayers are highly formal and recited in poetic language, with emphasis on certain words that are thought to be auspicious, or to bring good fortune (and while avoiding inauspicious words that bring bad luck

iya vaishnavism, and worshipped krishna as the supreme god. he is shown here with a follower, nityananda. the british library/ topham-hip/the image works. caitanya mahaprabhu 68 world religions: biographies at the age of sixteen visvambhar started his own school. he married lakshmi, the daughter of a highly respected teacher named vallabha. while visvambhar was traveling, his wife was bitten by a snake and died. he later remarried, to a woman named vishnupriya. he continued to accept students and gained a reputation as an accomplished teacher. up until this time he had not shown any particular interest in religious concepts, although he was a devout hindu. that changed, however, after the death of his father. in 1509 visvambhar went on a pilgrimage to the northeastern indian city of gaya i

ssively stale with each passing day. utanapishtim s wife persuades him to have mercy on gilgamesh, so he gives the hero another chance. he tells gilgamesh of a plant that will restore his youth, but the plant is at the bottom of the ocean. gilgamesh plucks the plant, but he is not certain that he trusts it, so he resolves to take it back to uruk to test it on an old man. along the way, however, a snake eats the plant (this act suggests that snakes gained the ability to be reborn, which they seem to do when they shed their skin) this leaves gilgamesh grief-stricken because he has lost his chance at immortality. did you know. the ancient sumerians believed that their fate depended entirely on the will of the gods. they saw their lives as a cycle, with the gods granting and then withdrawing t

wareness away from the everyday world and perpetuates our species, it is thought to be sacred. the god lustily imbues us with the urge that ensures our species biological future. symbols often used to depict or to worship the god include the sword, horns, spear, candle, gold, brass, diamond, the sickle, arrow, magical wand, trident, knife and others. creatures sacred to him include the bull, dog, snake, fish, stag, dragon, wolf, boar, eagle, falcon, shark, lizard and many others. what happened next. in wicca: a guide for the solitary practitioner, cunningham goes on to explain both the theory and the practice of wicca. he explains the roles of numerous sacred objects used in wiccan worship, including the broom, the wand, the cauldron, the magic knife, the crystal sphere, and others. he dra

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

lso keep notes upon how they could have handled their various situations better. all this helps to fine hone the art of perception and broaden the circle of awareness. here, you will keep all that you learn of magic and the manipulation of forces and powers. what was that daemon's name? do i mix the acid into the water or the water into the acid? what was that about the color markings of that odd snake? black touch yellow, kill a fellow? or was it red touch black, all right, jack! the journal also answers many questions such as: why did i win or lose in this attempt? read your journal and you will know. remember: all endings have a beginning and a middle. it is the order or chain of events that ensue that produce an ending. endings may be changed. start your "black book" now, or you will s

SINISTER TAROT

of an individual; changing aspects of a society by significant creations and thus changing a whole race of people- fulfilling the destiny or wyrd of the ethos of a civilization. acts that inaugurate a new aeon. the causal nature that is dictated by the essence of things fate etc. xi autumn a marriage beneath the earth in elixir she washes her hands a black eagle a palace of light she becomes the snake who offers the sword to sever the arm desire- lidagon alchemy: the union of two balancing forces that, as a nexion, create change through sinister intent- the energies in action as earthed and affected by that which is re-presented by atus vi, vii and vii. xii two horses fight within a circle of trees (the sun at night) two angels laughing in a room of sacrifice two in a haze of gold beyond

SIR WALLIS BUDGE EGYPTIAN MAGIC

. the phrase "mighty in words" probably means that, like the goddess isis, he was "strong of tongue" and uttered the words of power which he knew with correct pronunciation, and halted not in his speech, and was perfect both in giving the command and in saying the word. the turning of a serpent into what is apparently an inanimate, wooden stick, 1 and the turning of the stick back into a writhing snake, 2 are feats which have been performed in the east from the most ancient period; and the power to control and direct the movements of such venomous reptiles was one of the things of which the egyptian was most proud, and in which he was most skilful, already in the time when the pyramids were being built. but this was by no means the only proof which moses gives that he was versed in the mag

t's head, this amulet was placed on the dead body to keep it from being bitten by snakes in the underworld or tomb. it is made of red stone, red jasper, red paste, and carnelian. as the goddess isis is often typified by a serpent, and red is a colour peculiar to her, it seems as if the idea underlying the use of this amulet was to vanquish the snakes in the tomb by means of the power of the great snake-goddess isis. this power had been transferred to it by means of the words of the xxxivth chapter of the book of the dead, which are often inscribed upon it. the text reads "o serpent! i am the flame which shineth upon the opener of hundreds of thousands of years, and the standard of the god tenpu" or as others say "the standard of young plants and flowers. depart ye from me, for i am the div

nsferred to it by means of the words of the xxxivth chapter of the book of the dead, which are often inscribed upon it. the text reads "o serpent! i am the flame which shineth upon the opener of hundreds of thousands of years, and the standard of the god tenpu" or as others say "the standard of young plants and flowers. depart ye from me, for i am the divine lynx" some p. 60 have thought that the snake's head represents the serpent which surmounts the ram's head on the urhekau instrument used in performing the ceremony of "opening the mouth" 1 the kher-heb priest touching the statue of the deceased with the urhekau instrument to effect the "opening of the mouth (from the papyrus of ani, plate 15) 16. the amulet of the menat, this amulet was in use in egypt as early as the vith dynasty, and

it was to be recited over p. 142 figures of temu and horus, and isis and horus, that is to say, over figures of temu the evening sun, horus the elder, horus the son of isis, and isis herself. temu apparently takes the place of ra, for he represents the sun as an old man, i.e, ra, at the close of his daily life when he has lost his strength and power. the text is a charm or magical formula against snake bites, and it was thought that the written letters, which represented the words of isis, would save the life of any one who was snake-bitten, just as they saved the life of ra. if the full directions as to the use of the figures of temu, isis, and the two horus gods, were known unto us we should probably find that they were to be made to act in dumb show the scenes which took place between r

lailamchouch, arsenophrephren, phtha, archentechtha' then in the evening, when you are p. 217 going to bed, which you must do without touching food [or, pure from all defilement, do thus. approach the lamp and repeat seven times the formula given below: then extinguish it and lie down to sleep. the formula is this 'sachmu. epaema ligotereench: the aeon, the thunderer, thou that hast swallowed the snake and dost exhaust the moon, and dost raise up the orb of the sun in his season, chthetho is thy name; i require, o lords of the gods, seth, chreps, give me the information that i desire" the peculiar ideas which the egyptians held about the composition of man greatly favoured the belief in apparitions and ghosts. according to them a man consisted of a physical body, a shadow, a double, a soul

SIX WAYS OF KNOWLEDGE

other-centric. the verb "to see" maa connected with the left eye, the moon, and luck, also means "to see the future" this practice is a two-fold practice. it requires watching what is really going on the world, to spot trends- rather than what we wish was going on the world. it secondly requires a beautifying of things one looks upon. the first aspect is hard, it requires us to overcome the chaos-snake apep in his form of denial. seeing when a relationship has really gone sour, or that you're about to lose your job because the company is going belly-up- these are forms of maa. the second practice concerns manipulating your environment so that needless ugliness need not be a part of it. this does not mean "seeing the world through rose-colored glasses" it just means that you don't give atte

SORCERIES OF ZOS

ity. the lightning-swift alternations of these terminals, active-passive, are positive emanations of the void, i.e. the manifestation of the unmanifest, and the hand is the symbol of this creative, power-manifesting duality. the supreme symbol of zos kia cultus therefore resumes that of the scarlet woman, and is reminiscent of crowley's cult of love under will. the scarlet woman embodies the fire snake, control of which causes 'change to occur in conformity with will. the energized enthusiasm of the will is the key to crowley's cult, and it is analogous to the technique of magically induced obsession which spare uses to reify the 'inherent dream. one of the foremost magicians of our time- salvador dali- developed a system of magical reification at about the same time that crowley and spare

strael (leah hirsig) supplied the magical impetus; and so on, up to the new aeon interpretation of the tarot (the book of thoth, which he produced in collaboration with frieda harris in 1944. dali's shak-ti gala- was the channel through which the inspiring creative current was fixed or visualized in some of the greatest paintings the world has seen. and in the case of austin osman spare, the fire snake assumed the form of mrs. paterson, a self-confessed witch who embodied the sorceries of a cult so ancient that it was old in egypt's infancy. spare's grimoire is a concentration of the entire body of his work. it comprises, in a sense, everthing of magical or creative value that he ever thought or imagined. thus, if you posses a picture by zos, and that picture contains some of his sigillize

r human representative. these shadow-women, impelled by some subtle law of attraction, gravitated to one or other of the devotees who sat in a drowsy condition around the entranced priestess. sexual congress with these shadows then occurred and it was the beginning of a sinister form of dream-conrtol involving journeys and encounters in infernal regions. the ku would seem to be a form of the fire snake exteriorized astrally as a shadowwoman or succubus, congress with which enabled the devotee to reify his 'inherent dream. she was known as the 'whore of hell' and her function was analogous to that of the scarlet woman of crowley's cul tt,he suvasini of the tantric kaula circle, and the fiendess of the cult of the black snake. the chinese ku, or harlot of hell, is a shadowy embodiment of sub

at the end of the 17th century. the subsequent persecutions apparently obliterated all outer manifestations both of the genuine cult and its debased counterfeits. the principal symbols of the original cult have survived the passage of aeon- long cycles of time+ they all suggest the backward way- the sabbath sacred to sevekh or sebt, the number seven, the moon, the cat, jackal, hyaena, pig, black snake, and other animals considered unclean by later traditions; the widdershins and back-to-back dance, the anal kiss, the number thirteen, the witch mounted on the besom handle, the bat, and other forms of webbed or winged nocturnal creature; the batrachia generally, of which the toad, frog, or hekt. was preeminent. these and similar symbols originally typified the draconian tradition which was

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

became visible there. 148 666: the beast and the abyss the initiate s experience brings back in a new form the primaeval struggle between the higher and lower natures. the apocalypse of john 137 on the christian path, everything that the initiates in the older mysteries had to undergo must be recapitulated. as osiris was threatened by the evil typhon, so now there is the great dragon, the ancient snake to be defeated. from far back the wisdom of the mystai had used the snake as its symbol of knowledge. the snake knowledge may be a seductive force, however, unless human beings bring to life within themselves the son of god. he it is who crushes the serpent s head: the great dragon was hurled down that ancient snake who is called the devil and satan and seduces all the world he was hurled do

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

plicably actively participated in crimes with sla gang members. conspiracy researchers subsequently discovered that the sla was a secret revolutionary project funded by the fbi (photo and article: newsweek, february 4, 2002) 278 codex magica blatant serpent wickedness is rampant in this advertisement for crown royal whiskey. we have the regal scarlet crown, the diamond cuts on the glass, the evil snake shaped in the form of "s (satan, and the one word question "tempted" the phrase below "enjoy our quality responsibly" sounds like some kind of hellish joke. crown royal is manufactured by seagram& sons, the world's largest distillery. seagram is owned by the bronfman bloodline dynasty of canada, the family of ardent adl jewish zionists. its senior is currently edgar bronfman, who also just h

oddess. at right are depictions of the greek goddess medusa, whose hair was a nest of snakes, and the cobra, a holy egyptian symbol for the goddess religion (from book, new age lies to women, by wanda marrs) the riddle of the great seal of the united states 281 singer/entertainer britney spears used this white python serpent in one of her music videos. some in witchcraft falsely believe the white snake is the possessor of good magical powers because of its "pure" color. the satanist knows otherwise. dr. michael aquino, high priest of the temple of set, once stated on the oprah winfrey tv show that there is no real difference in good vs. evil magic. magic is magic (photo: the tennessean. december 19, 2001, p. 3d) the title page of a book published in greece exposing the global plot of the z

postcard is the word "leviathan" the identity of leviathan is revealed in isaiah 27 as the serpent, or satan. have a happy new year, indeed! an oroboros serpent associated with the aionic cycles of life and death (cydonia: the secret chronicles of mars, by david e. flynn, 2002) fritz springmeier, one of the world's top researchers into the global conspiracy, discovered the illuminati symbol of a snake swallowing its own tail (the oroboros) being used by portland, oregon's public library system as the logo placed by the library on its books (newsletter front a christian ministry, october 15, 1993) 284 codex magica the illuminati's architectural concept of the unfinished pyramid (the capstone yet to be fused on top) is exactly captured in this intriguing, obviously staged ritual image. this

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

of the country. blavatsky described the 10-year period between 1848 and 1858 as the veiled time in her life, refusing to divulge anything specific that happened to her during that period, but making mysterious allusions to spiritual retreats in tibet or in the himalayas. in 1847, shortly after she had escaped from her husband, she fled to egypt, where she said that she became adept in the art of snake-charming and was initiated in the secrets of oriental magic by a coptic magician. in 1851, according to her account, she was in new orleans, studying the rites and mysteries of voodoo. she traveled to paris in 1858 and was introduced to the internationally famous medium daniel dunglas home (1833 1886) and was so impressed by his paranormal abilities that she became a spiritualist. when blava

ration of sacred objects to the expectation of miracles, from the power of prayer to heal to the judgment of ecclesiastical tribunals to cause suffering. 177 antichrist apocalypse apparitions of holy figures armaggedon cosmic consciousness demons devil s mark ecstasy exorcism faith healing guardian angels illumination inquisition miracles possession power of prayer the rapture shroud of turin 666 snake handling stigmata virgin of guadalupe visions weeping statues and icons introduction in recent years there has been a tremendous surge of interest in both organized religion and expressions of individual spirituality. people speak freely of their guardian angels, their belief in life after death, their efforts to elevate their consciousness, and the power of prayer. others are concerned abou

apocalypse next. camp hill, penn: horizon books, 1996. mcginn, bernard. antichrist: two thousand years of the human fascination with evil. san francisco: harpersanfrancisco, 1994. shaw, eva. eve of destruction: prophecies, theories and preparations for the end of the world. chicago: contemporary books, 1995. unterman, alan. dictionary of jewish lore and legend. new york: thames and hudson, 1991. snake handling in the sixteenth chapter of the gospel of mark, the resurrected jesus (c. 6 b.c.e. c. 30 c.e) appears to his disciples and, before ascending to heaven, sends them forth into the world to preach the gospel. jesus promises that all who believe in him shall cast out devils and shall speak with new tongues. in addition, believers shall take up serpents; and if they drink any deadly thin

, reverend george went hensley (c. 1870s 1955) of the church of god in grasshopper, tennessee, began to teach that those verses in mark should be taken literally. if believers truly had the holy spirit within them, he argued from the pulpit, they should be able to handle rattlesnakes and any number of other venomous serpents. they should also be able to drink poison and suffer no harm whatsoever. snake handling as a test or demonstration of faith became popular wherever hensley traveled and preached in the small towns and backwaters of tennessee, kentucky, the carolinas, virginia, ohio, and indiana. for a time, the church of god defended the innovation of snake handling that had 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 religious phenomena 23

e x p l a i n e d religious phenomena 239 been injected into the prescribed order of service by hensley, but in 1922, it disavowed the practice. other pentecostal churches followed suit and discouraged their members from testing the holy spirit by picking up venomous snakes or drinking poison. undaunted, hensley established the church of god with signs following. some researchers of the religious snake handling phenomenon state that the practice sprang up independently on sand mountain, alabama, around 1912 without any assistance from george hensley. within a couple decades, snakes were being handled openly in outdoor worship services in east birmingham. however, in 1950, the alabama legislature, reacting to a number of highly publicized snake fatalities, passed an act making it illegal to

e sprang up independently on sand mountain, alabama, around 1912 without any assistance from george hensley. within a couple decades, snakes were being handled openly in outdoor worship services in east birmingham. however, in 1950, the alabama legislature, reacting to a number of highly publicized snake fatalities, passed an act making it illegal to display, handle, use, or exhibit any poisonous snake or reptile in such a manner as to endanger the health of another. those who have investigated snake handling have found that it is a popular misconception that the snakes won t bite the snake handlers in their religious ritual or that, if bitten, the handlers, under the direction of the holy spirit, won t die. although exact records are difficult to substantiate, at least 71 people have been

d that it is a popular misconception that the snakes won t bite the snake handlers in their religious ritual or that, if bitten, the handlers, under the direction of the holy spirit, won t die. although exact records are difficult to substantiate, at least 71 people have been killed by poisonous snakebites during religious services in the united states. and that number includes the founder of the snake handling movement, george went hensley, who, it has been estimated, had been bitten over 400 times before his death in 1955. while some might consider such deaths as strong reasons to discontinue the practice of actually handling poisonous snakes during services, devout snake handlers say that it is a good thing that one of their members occasionally dies as a result of a snake bite. such fa

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 240 religious phenomena according to the gospel of mark believers shall take up serpents; and if they drink any deadly thing, it shall not hurt them. it is believed in some southern american pentecostal churches that if a person truly has the holy spirit within them, they should be able to handle rattlesnakes and other venomous serpents. snake handling is used as a test or demonstration of faith (national archives and records administration) in those rural churches in the appalachian highlands where snake handling remains popular, no members of the congregations are required to handle the snakes, and in most churches, no one under the age of 18 is permitted to pick up the serpents. the american civil liberties union has defended t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

s. the discovery of even just a few of these great reptiles would have given rise to a far-reaching legend. a more palatable theory is that the ancient historians were actually describing huge snakes such as the python, which often reaches a length of more than 30 feet. a number of dragon stories from the middle ages tell how the dragon wound itself about its prey and slowly crushed it. the giant snake theory does not account for descriptions of the dragon s feet or its ability to walk on all fours, but some species of giant lizard, such as the komodo dragon, attains a length of 10 12 feet. the komodo presently resides in the east indies, but in ancient times, it is possible that st. george and his fellow dragon-killers might have fought some unknown species of monster lizard in europe and

pendent, august 7, 2002 [online] http//news.independent.co.uk/ world/environment/story.jsp?dir=507&story=322280&host. deep-sea monster caught on tape. science news from msnbc, december 20, 2001 [online] http//www.msnbc. com/news/674647.asp. heuvelmans, bernard. in the wake of sea-serpents. new york: hill and wang, 1968. are giant squids the true sea monsters? it swam sideways in the water, like a snake. it was longer than his 66-foot boat, and he estimated its girth as about 15 feet around. some cryptozoologists, individuals who study the possibility of such creatures as sea and lake monsters truly existing, have theorized that plesiosaurs, one of the giant reptiles of the mesozoic age, which ended about 70 million years ago, could have survived in the depths of the relatively unchanged en

was about 50 feet in diameter. its color was a brownish gray with a light stripe about three feet wide running its full length. its neck was 10 feet around, and it supported a grotesque head that was 10 feet long and shaped like that of a gigantic alligator. the astounded crewmen counted 94 teeth in its ghastly jaws and each of the three-inch, saberlike teeth were hooked backward, like those of a snake. seabury was fully aware of the ridicule accorded to sailing masters and their crews who claimed to have encountered sea serpents, so he gave orders that the hideous head be chopped off and placed in a huge pickling vat in order to preserve it until they returned to new bedford. in addition, he wrote a detailed report of their harpooning the sea monster and he provided a complete description

whelming fear for no apparent reason; and specific phobias, in which the person has a horror of a single thing, such as spiders, snakes, air travel, and so forth. of the three, psychologists generally agree that specific phobias are the easiest to treat because they are the easiest to comprehend. in addition, there are understandable reasons why individuals might not wish to encounter a poisonous snake or spider or why they might be fearful of flying after the media has publicized a number of airline crashes. because some phobias have developed out of an appropriate response to a legitimate fear, it is sometimes difficult to draw clear distinctions between phobic reactions and normal responses to danger that may have become exaggerated by imagination. many experts believe that it is no coi

that she suffered a heart attack. 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 superstitions, strange customs, taboos, and urban legends 229 manyurban legends are recycled stories and continually updated. fortunately for the stricken woman, a doctor at the hospital had experience in asia and recognized her symptoms as having been caused by a poisonous snake indigenous to that part of the world. when employees of the department store cautiously checked the new shipment of imported carpets, they discovered a number of the deadly snakes that had somehow unknowingly been shipped with the merchandise. the woman recovered from the bite and sued the department store for negligence. a variation of this urban legend has the woman handling some imported

that had somehow unknowingly been shipped with the merchandise. the woman recovered from the bite and sued the department store for negligence. a variation of this urban legend has the woman handling some imported baskets that have just arrived at the department store. she screams and drops to the floor. she is rushed to the hospital but is dead upon arrival. the doctors recognize the symptoms of snake bite, and when the employees of the store investigate, they find a deadly poisonous snake coiled at the bottom of the last basket the woman was examining. yet a third version of the snakes at the department store has a woman trying on some clothes that have just arrived from an asian nation. she pulls on a coat and stands before the mirror, evaluating the fit. deciding against the purchase

es that have just arrived from an asian nation. she pulls on a coat and stands before the mirror, evaluating the fit. deciding against the purchase, she places the coat back on the hanger and returns home. that night, she experiences a strange swelling on her shoulder and begins to feel ill. when her husband takes her to the emergency room, the wound is diagnosed as a bite from an unknown kind of snake. the next day she returns to the store, picks up the same coat that she had tried on the previous evening, and in the presence of the store manager finds a small snake nestled in a shoulder pad. this urban legend was first circulated in the early 1970s and has continued to be repeated in its several versions. some believe that the myth was begun as a way of discouraging shoppers from patroni

toilet facilities. the story: perhaps the most common version of this urban legend has someone with an enormous pet python moving into an apartment building. in order not to alarm his neighbors, the individual keeps the nature of his pet a secret from everyone (sometimes the story states that he or she is with a traveling circus and is only staying in the apartment for a few nights) one day, the snake fancier carelessly leaves the toilet lid up in his bathroom, and the big serpent wiggles its way into the bowl, enters the drain pipe, and emerges in the toilet of the next door apartment. the startled individual is horrified to see a monstrous snake suddenly rear its head from the toilet bowl, and as he runs from the bathroom, the mammoth python begins to slither its way into his apartment

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ies that she conducted on the banks of bayou st. john on the night of june 23, st. john fs eve. on other occasions, she would hold voodoo rituals on the shore of lake pontchartrain and at her cottage, maison blanche. hundreds of the most prominent families in new orleans would be present at these public celebrations of voodoo, hoping to get a glimpse of marie laveau herself dancing with her large snake, zombi, draped over her shoulders. for the white onlookers, the music and the dance provided exciting entertainment. for marie laveau fs fellow worshippers, the rites were spiritual celebrations, and even zombi was an agent of great voodoo powers. on other occasions in private places, the high priestess celebrated the authentic rites of voodoo for her devoted congregation, far from the criti

ics from those typical of classic western stereotypes. for example, while a rat fills a european with revulsion, the chinese zodiac sees the rodent as hard-working and industrious. in addition, there are five elements. wood, fire, earth, metal, and water.rather than the four of western astrology.earth, air, fire, and water. the animals of the chinese zodiac are the rat, ox, tiger, rabbit, dragon, snake, horse, ram, monkey, rooster, dog, and boar. according to tradition, when the buddha (c. 563.c. 483 b.c.e) lay dying, he called upon the animals to come to bid him farewell. the first 12 to arrive were the ones who are immortalized in the chinese zodiac. astrology has been an integral aspect of daily life in china for centuries and remains so today. although communist doctrine and its ration

ake your decision. knife: avoid misunderstandings with those closest to you. be more mindful of your health. beware of a potential lawsuit. moon: if it appears full, there is romance ahead for you. a half moon represents a time to leave old projects for new. the quarter moon warns against making hasty decisions. ring: there is an approaching marriage or engagement for you or someone close to you. snake: a small misfortune will only slightly impede your plans for success, for you will easily overcome its ill effects. wheel: you or someone close to you are about to receive great advances in work and will soon receive much needed financial increases. woman: your great desire is for love and a happy family life. m delving deeper cirlot, j. e. a dictionary of symbols. new york: barnes& noble, 1

from around 100 b.c.e, has a carved image of a victim being plunged into a cauldron. the following ritual goes back to the early middle ages and has become a legendary magical method of gaining a desired lover fs affection. it requires a cauldron of the first rain water in april. as the water boils, the following ingredients are to be collected and stirred into the brew: seven hairs from a blood snake (an old colloquialism for sausage prepared in the gut and/or hide of a pig, seven feathers from an owl, seven scales from a snake, a hair from the object of love and a bit of his nail paring. when all the ingredients have been incorporated into the cauldron, the magical gstew h must be allowed to boil briskly for seven minutes. at the end of this time, the magician must permit the brew to co

THE GOD OF THE WITCHES

know thy works and where thou dwellest, even wheresatan's throne is. in 1613 sebastian michaelis spoke with no uncertain voice "the gods of the turks andthe gods of the gentiles are all devils. in india, hindus, mahommedans and christians unite in calling thedeities of the aboriginal tribes "devils. the gentle peaceable yezidis of modern mesopotamia, whose god isincarnate in a peacock or a black snake, are stigmatised as "devil-worshippers" by their moslemfellow-countrymen. as late as the nineteenth century christian missionaries of every denomination, whowent out to convert the heathen in any part of the world, were apt to speak of the people among whom theylaboured as worshippers of devils, and many even believed that those to whom they preached were doomedto hell-fire unless they turne

THE KEY TO THE MYSTERIES

half height. the main element is a circle, bottom half shaded, pierced through on the vertical diameter from below by a vertical sword or baton. the "sword" has a right hand holding the pommel below, issuing from a cloud to lower right. the hilt is not evident simply, but suggested by two tails of serpents crossing just below the lower limit of the circle. to either side of the pommel beneath the snake tails are the letters "fin" to left and "al" to right. the point of the sword above the upper limit of the circle is buttoned by a fleur-de-lis. the two serpents are entwined about the sword to form a caduceus with two circles vertically circumscribed within the greater circle. these serpents are billed. there are two shaded bands on the two horizontal diameters of the serpent circles. five

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

iferian adversary formula, the 13 initiatory state of transforming and becoming something other than being dissolved in the natural order. this grimoire presents systems of personal sorcery, in which through the individual works through the godforms of ahriman and az. presented also are goetic evocation and invocation formulas of the daevas (demons) and druj (lie meaning illusion, sorcery& dragon snake vampyre. completely re-illustrated by elda isela ford, the yatuk dinoih seeks to enflesh and materializes those druj and daemonic forces which have lied dormant, sleeping in the atavistic depths of mankind. night and the witches sabbat -the adversarial foundations of sorcery- by michael w. ford 14 to look into the possibilities of models and how one may shape and assist in self-transformatio

THE MAGICIAN S KABBALAH

of self when attempted to be perceived by consciousness, and the infinitely large presence of god when attempted to be perceived likewise. broken down, the ain has the value of 511, which is of intense significance in the cult of thelema, in that it equals 418+ 93, which are the numbers of the great work, and the current that informs it. it is also the value of a'abvdh h-tyth "the worship of the snake (that is, the snake of wisdom coiled up the tree of life. note also that 511 reduces to 7, the number of the card to which the graal (and hence 418) is attributed, the chariot. as kate bush sings, in "sat in your lap (from the album "the dreaming "i hold a cup of wisdom (binah and chockmah, but there is nothing within" which is to state, kabbalistically, that binah is the final shadowing for

mber of paths on the tree) and 2+2= 4, which is to say that the svph, or "end" is in the creative process actually the beginning of the material world (4, the number of materialisation) from chockmah, to which i have attributed svph. note that again it is also the reflection of itself (2+2= 4) in order to manifest. avr, the "light" has the value of 207, which reduces to 9, the number of teth, the snake of wisdom. thus, the light and the snake are brought together (as the zorastorian verse reads. that fire that darts and flashes throughout the hidden depths of the universe (and 418 is the value of kbvd zyv h-nchsh "the bright glory of the snake, and hence the great work completed as the snake reaches kether and the light floods down it. the word rbh, meaning "archer" has the value of 207 al

immediately apparent that we had exactly 50 cycles to reach the epoch of recombination, the first cosmic jubilee, and that cycle would have been that of malkuth, or manifestation! the process of gematria may be applied in a number of ways to this sephiroth, as follows: geburah is spelt gbvrh, numerating to 216, which is also the value of dbir (holy of holies, inner sanctuary, and chvbr (sorcerer, snake-charmer. this latter equation reminds us that geburah functions as the restrictive influence on the process of the tree, whether that of the lightning flash of creation down the tree, or the snake of evolution up the tree. that the god pan, player of pipes and inspirer of panic, can be attributed here, and that the pipes are used to charm snakes, is an interesting link. it could also be said

mer. this latter equation reminds us that geburah functions as the restrictive influence on the process of the tree, whether that of the lightning flash of creation down the tree, or the snake of evolution up the tree. that the god pan, player of pipes and inspirer of panic, can be attributed here, and that the pipes are used to charm snakes, is an interesting link. it could also be said that the snake uses "fear, geburah, to freeze its victims, or that the vibrations caused by the pipe act as chesed on the "fearful serpent" of geburah. also 216 equals raih (proof, evidence, which might have bearing on the grade of this sephirah, as it is where the adeptus major attains a complete mastery of practical magic, which is evidence and proof of the initiatory system. there is a final note of int

e sephiroth or the nefesh in terms of the divisions of the soul. egyptian name glyph qualities khat (kat, xat, kab) fish body sahu mummy& seal spiritual body ka (kai) upraised hands image, double ba (baie) various birds spirit-soul khaibt fan shadow, aura akh (khu, khou, yekh) bennu bird bright spirit sekhem owl vital power ren kneeling man name hati lion whole heart ab jar will tet (zet) upright snake soul hammemit radiating sun unborn soul florence farr, in her book egyptian magic, saw these divisions acting through magical practice by influencing the ka and the ba in the ab. this representation is a mirror image, she said, of the ka reaching up to provide a resting-place for the ba, symbolised by the hawk. this latter is an emanation of the hammemmit, and signified the sacrifice of the

when first beginning ritual work, the worst of which is attributing personal qualities to these archetypal forms. 5. geburah; the ritual of the incense and the pentagram pentagram; mchmsh; the pentagram initiates a separation and forges the link to on-high. it initiates the energy of the work. incense; qtrth; the incense pervades, appealing to our deepest senses. the smoke coils and twists like a snake, and from the point of light, burning, we are surrounded by manifestation. with geburah, we begin to impose constraints on the energies awoken in the chesed ritual. geburah is the sephirah of discrimination and discernment, being the defining aspect of form. as the pentagram is the symbol of geburah, having five points, it is appropriate that the lesser banishing ritual of the pentagram is h

THE MOTHMAN PROPHECIES

before when the object had paid a visit "somebody should do something about these things" he complained. the object began to glow more intensely and then it vanished "where did it go" mrs. kelly asked her daughter "i don't know it it just went" she started to cry. she would be so nervous and upset that she wouldn't go to school the next day. the phone rang. bill kelly looked at it as if it were a snake. he picked it up slowly, listened and scowled, then replaced the receiver. his wife glanced at him expectantly "another one of those calls. beep, beep, beep" he nodded. on top of a hill east of point pleasant mary hyre and i stood by our cars looking down at the village "where did it go, john" i was straining my eyesight through a cheap telescope "i think it went down that ravine by north pa

THE NECRONOMICON SIMON VERSION

re of saturn adar 4. sphere of jupiter marduk 5. sphere of mars nergal 6. sphere of the sun utu 7. sphere of venus inanna 8. sphere of mercury nebo 9. sphere of the moon nanna 10. sphere of the elements kia 11. air anna 12. mercury gudud 13. moon sin 14. venus dlibat 15. aries agru (xubur) 16. taurus kakkab u alap shame (kingu) 17. gemini re'u kinu shame u tu'ame rabuti (viper) 18. cancer shittu (snake) 19. leo kalbu rabu (lakhamu) 20. virgo shiru (whirlwind) 21. jupiter umunpaddu 22. libra zibanitum (ravening dog) 23. water badur 24. scorpio akrabu (scorpion-man) 25. sagittarius pa-bil-sag (hurricane) 26. capricorn suxur mash (fish-man) 27. mars mastabarru 28. aquarius gula (horned beast) 29. pisces dilgan u rikis nuni (weapon) 30. sun shamash 30. fire ag 30. saturn kaimanu 30 (bis) earth

izhidda, horned serpent, the lady of the magick wand. this is the book of ninaxakuddu, the queen, mistress of the incantations. this is the book of asalluxi, the king, the lord of magick. this is the book of azag, the enchanter. this is the book of egura, the dark waters of absu, realm of ereshkigal, queen of death. this is the book of the ministers of knowledge, firik and pirik, the demon of the snake-entwined magick wand and the demon of the thunderbolt, protectors of the arcane faith, the most secret knowledge, to be hidden from those not of us, from the uninitiated. this is the book of asaru, the eye on the throne. this is the book of ushumgallum, mighty dragon, born of hubur, of the battle against the elder gods. this is the book of endukugga and nindukugga, male and female monsters o

of the secret shape he armed himself with the disc of power in chariots of fire he went forth with a shouting voice he called the spell with a blazing flame he filled his body dragons, vipers, all fell down lions, horse-men, all were slain. the mighty creatures of hubur were slain the spells, the charms, the sorcery were broken. naught but tiamat remained. the great serpent, the enormous worm the snake with iron teeth the snake with sharpened claw the snake with eyes of death, she lunged at marduk with a roar with a curse she lunged. marduk struck with the disc of power blinded tiamat's eyes of death the monster heaved and raised its back struck forth in all directions spitting ancient words of power screamed the ancient incantations marduk struck again and blew an evil wind into her body

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

pter. as a singer of love-songs aleister crowley excels. the following is from gthe star and the garter h: your lips are gathered up to mine; your bosom heaves with fearful breath; your scent is keen as floral wine, inviting me, and love, to death *the star and the garter, vol. iii, p. 11. also the following is charming in its simplicity: she has a lithe white body, slim and limber, fairy-like, a snake hissing some babylonian hymn tangled in the assyrian brake *the star and the garter, vol. iii, p. 10. a curious swinburnian strain of passion is found wedged in the satiric lines of gwhy jesus wept. h percy, the youth flatulent with love, chants to his angela. society. thus: to me she is the rosy incarnation of a kiss, the royal rapture of a young delight, the mazy music of virginity, sun of

fold. i alight in mighty splendour from the throned boats of light; companies of spirits follow me; adore the lords of night. yea, with gladness did they paan, bowing low before my car, in my ears their homage echoed from the sunrise to the star. i have risen! i am gathered as a lovely hawk of gold, i the first-born of the mother in her ecstasy of old. lo! i come to face the dweller in the sacred snake of khem; come to face the babe and lion, come to measure force with them! ah! these locks flow down, a river, as the earth fs before the sun, as the earth fs before the sunset, and the god and i are one. i who entered in a fool, gain the god by clean endeavour; i am shaped as men and women, fair for ever and for ever *orpheus, vol. iii, pp. 209, 210. such is the living poetry that abides and

when she says( gi am a poor and simple girl, and my eyes are aching with the sight of you, and my lips are mad to kiss you! h) falls into her arms learning his first great lesson; for as angela says, git is dangerous, as well as cruel to leave a lover standing. h to wake again to all the effervesence of efflorescent youth: awake! awake! there is a secret in our subtle union that masters the grey snake. awake, o love! and let me drink my fill of thee. and thou of me *why jesus wept, vol. iii, p. 40. his subtle union, however, is soon about to vanish, for angela in a day or so will have just about had her fill: angela. die, then, and kiss me dead! sir percy. i die! i die! angela. thy flower-life is shed into eternity, a waveless lake *why jesus wept, vol. iii, p. 41. he sleeps, and she awak

read it, the poetry of life and hope, and not the mystic throbs of some deep aspiration. charicles and archais are the golden children of the tree of life; she is under the curse of jove. as all pure love has been under the anathema of some god. and he, blinded by his love, sets the mystic key in the secret lock, opening to his desire the hidden corridor of knowledge; the spell falls hissing as a snake. the picture of their meeting is beautiful indeed. thus we find archais: she lay within the water, and the sun made golden with his pleasure every one of small cool ripples that surround her throat, mix with her curls, and catch the hands that float like water-lilies on the wave.*1. chance bowed herself across the sunny bars, and watched where through the silence of the lawn came charicles

le inhabitants of this world. infinite. the moment is over, the girl rises up a woman, the wreath of lilies is now a crown of roses, she has plucked the golden fruit of eden, henceforth she is a priestess of sorrow; the crushed and bruised flowers cry to her gsuch as we were we are not, such as thou wert thou canst never be again. h the horrid spell falls upon her, and she writhes from his arms a snake. charicles trembling, fearful, at last becomes aware that fate has overtaken them; then all the fury of manhood rises in him: erect, sublime, he swore so fierce an oath that the sea flashed with blasphemy, and loath black thunders broke from out the shuddering deep. he swore again, and from its century fs sleep earthquake arose, and rocked and raved and roared. he swore the third time. but t

ps the sea foam against him, as he makes for the paphian isle to seek aid from the goddess of love; and in his blinding anger he sees her not, though she is by his side journeying homeward from rome. she raises the swimmer to her pearly car and carries him to her fair home, where in the following beautiful symbolic action she promises to restore him his lost love. archais. then aphrodite loosed a snake of gold from her arm fs whiteness, and upon his wrist clasped it. its glittering eyes of amethyst fascinate him. geven so, h the goddess cried, gi will bind on thy arm the serpent bride freed from her fate, and promise by this kiss the warmer kisses of thy archais. h *the tale of archais, vol. i, pp. 13, 14. the handmaidens of aphrodite gather round them, and their silver voices rise in one

from thee shall move her spirit to devour, and fuse and mingle us in one transcendent hour. godhead is less than mortal love, the garland of the spheres, than those sweet tears that yield no bitterness to the luxurious cries that love shrills out in death, that murmur when love dies *the tale of archais, vol. i, p. 23. the hour of noon approaches, it falls, and the curse resumes its sway; a fiery snake winds its coils round the sleeping god, and hisses in his ear, gawake! h the god has fallen, the god is caught, caught and bound in the lusts of the manhood he assumed. no galilean is he to be crucified for his own or others f sins, and he wins his freedom at the price of charicles f liberty. nature breaks into a welcome chant of joy, the lovers are reunited, the men fs praise is for archais

me *tannhauser, vol. i, p. 229. he is lost! act ii opens with two beautiful songs. venus sings the praise of spring and summer, and tannhauser that of autumn and winter. he finds the latter chill season the best: but best is grim december, the goatish god his power; the satyr blows the ember, and pain is passion fs flower; when blood drips over kisses, and madness sobs through wine. ah mine. the snake starts up and hisses and strikes and. i am thine *tannhauser, vol. i, p. 230. in the above we still find the now almost dead echo of his higher self, yet venus entices him on, comparing their fierce lust to the lukewarm affection of those little lovers who strip their maidens bare, gand find them. naked! poor and pitiful! h directly the glamour of their foolish honeymoon has tarnished. his u

THE TAROT OF C C ZAIN

he feet are those of a goat, to indicate the sign capricorn, the home sign of saturn, or satan; the sign most devoted to material ambitions. and the beings chained at the feet of this master of chaos also have goat heads, indicating that their intelligence has been used exclusively to further material and selfish ambitions. this malignant entity has the head of a crocodile, symbol of cruelty. the snake emerging from his body, instead of from his brow, indicates the use of the creative energy, not for enlightenment, but for physical gratification. it also represents medium-ship, rather than conscious control; for the chief center of power in disintegrative mediumship is the solar plexus. the two men with goat heads chained by the neck at the monster's feet represent the certain fate that aw

THE WITCH CULT OF ZOS VEL THANATOS

h rises from flesh, the angelick daemon which is both beast and spirit, the independent consciousness which goes forth to the luciferian/celestial sabbat. the sleeping offer their veins to the mouths of the black adept, who then drinks in turn from the wound of lilith az, the fountain of trshna, or thirst, the very graal of the devil. the ophidian oracle the black (lilith az) and the red (samael) snake are the dual knowledge of kundalini, both represent the polarity of sexual magick and independent consciousness. here one may see the witch with her familiars and servitors, sexual playthings and the serpent of knowledge moving towards the yoni or eye of darkness. this is the essence of the path found in the grimoire adamu, forbidden sexual sorcery. vampires at play those who fell from the h

THE BINDING OF SHADOWS

w the altar: before me lucifer; behind me shaitan; on my right hand belial; on my left hand leviathan; for about me flames the pentagram, and in the column stands the seven-rayed star of babalon! ii. the circle of the dead upon the altar a pre-created nganga should be with you (creation of ngangas involves the use of human and animal bones-called a fetish spirit- your blood, sigil, grave soil and snake skin. this nganga will contain active fetish spirits related to the dead. you will use items of the dead which may bring shades or manes of the dead which will allow you to form from your own desire demon servitors of protection. one may fuse animal remains with human to form half beast elementals, or shades that prove useful in defense. do not allow conversation of any kind with such create

THE SECRET RITUALS OF THE OTO

kteis, only worshipped with sol in his aspect as an extension of the phallus. the mountain; reverenced as the home of the gods, the visible place of the rising of sol, and as by shape symbolical of the phallus. some mountains are female, from shape or tradition. the ancestor; revered as an incarnation of the phallus. the yoni or kteis; revered as the house of the phallus, and his complement. the snake; revered as giver of death, and as a symbol of the spermatozoon. he has often the head of the lion; to indicate the mighty power of the spermatozoon. the egg; revered as solar, and in itself as the vehicle of phallic energy. the eagle; and many other winged creatures; also wings attached to the symbols. this represents the flight of life from one resting-place to another, and is therefore a

TURNER ROBERT ARBETEL OF MAGICK

her can it dehort wise and learned men in these days from attributing those vertues, influences, and inclinations, to the stars and other lights of heaven, which god hath given to those his glorious creatures. i must expect some calumnies and obtrectations against this, from the malicious prejudiced men, and the lazie affecters of ignorance, of whom this age swarms: but the voice and sound of the snake and goose is all one. but our stomacks are not now so queazie and tender, after so long time feeding upon solid divinity, nor we so umbragious and startling, having been so long enlightened in god s path, that we should relapse into that childish age, in which aristotle's metaphysicks, in a council in france, was forbid to be read. but i incite the reader to a charitable opinion hereof, with

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

the mogul does at this day, though he is become one of the poorest sovereigns in the world. but far as these egyptian remains lead us into unknown ages, the symbols they contain appear not to have been invented in that country, but to have been copied from those of some other people, still anterior, who dwelt on the other side of the erythr an ocean. one of the most obvious of them is the hooded snake, which is a reptile peculiar to the south-eastern parts of asia, but which i found represented, with great accuracy, upon the obelisc of rameses, and have also observed frequently repeated on the isiac table, and other symbolical works of the egyptians. it is also distinguishable among the sculptures in the sacred caverns of the island of elephanta; 1 and appears frequently added, as a chara

TYSON DONALD NEW MILLENNIUM MAGIC

icians (maier, laws of the fraternity of the rosie crosse [themis aureu, 16181 [1656, philosophical research society, los angeles, 1976, pages 91 -2. the church derived much of its authority from supernatural events. these were always termed "miracles" when moses cast down his rod before pharaoh and turned it into a serpent, it was a miracle; but when the egyptian priest also changed a staff to a snake it was nothing but foul sorcery. a monk to whom these miracles fre- quently happened was sure to be called a saint. a layman who produced the exact same events would be burned at the stake. hence a tongue-in-cheek definition of magic might be "miracles not sanctioned by the established religion' the objection of the church was not against the result of magic but its method. miracles were gif

t, or the undulation of a serpent. this primal pulse of desire gave a quality to the infinite nothingness, which may be called light, or spirit. physical light is only a pale reflection of this light. nothingness came alive with pulsations that were as yet undirected and uniform- ly balanced. consider the serpent. undulations flow past its ribs, but the position of its ribs is not altered. when a snake is held up by its tail, the hand holding it can feel the power of the undulations that run down its sides, yet the snake is not moved. con- versely, when a snake is watched as it flows through the grass, it does not appear to move at all because the curves of its body stay in the same place; but actually it is moving through those curves and quickly vanishes from sight, with an apparent spee

dgement world aleph w beth 1 cimel 3. daleth 7 he 7 vau 1 zayin t cheth n teth d yod' kaph 3 lamed 3 mem d nun 1 samekh 0 ayin y pe 5) tzaddi 3 qoph i;l resh 1 shin td tau n mother double double double single single single single single single double single mother single single single double single single double mother double c is meaning trans. value 1 ox house camel door window nail sword fence snake hand fist goad water fish prop eye mouth hook ear head tooth cross a b, v c, ch d, dh h 0, u, v z ch t 1, y k, kh l m n s aa, ngh p, ph tz q r s, sh t, th in divination with the tarot, where the cards are related to the life of a specific individual, the abstract observing fool is replaced by a significa- tor, one of the court cards of the minor arcana that is supposed to approximate the qua

TYSON DONALD SOUL FLIGHT

in 1986. hynek began his work with the air force as a complete disbeliever-skeptic would be too neutral a term for his attitude. he dismissed cases as solved even though he could not explain them in any way. in a 1985 interview with writer dennis stacy, he admitted "i stretched far to give something a natural explanation, sometimes when it may not have really had it" he mentioned a case from the snake river canyon, in which a man and his two sons reported sighting a metallic object in the air that caused the treetops to sway. hynek explained away the sighting as some kind of atmospheric eddy, even though he admitted to stacy that he had never seen such an eddy, and had no reason to believe that such eddies could even exist. this negative attitude of hynek in the early years of the air for

are of human size but insect-like in shape, and are described as giant grasshoppers or giant praying mantises. their eyes sometimes glow with intense red light. they are said to occasionally have sex with human women, and their sexual members are described as hard and ice-cold. 5. reptiles: there is a fifth kind of alien that resembles a humanoid reptile with green scales over its body and large snake-like eyes of a yellow-green color. this type is around eight feet tall, muscular and possessed of great strength, with claws in place of fingers. they are aggressive and violent, and have been connected in some reports with acts of torture. they sometimes rape abductees. chapter nine: ufo abductions 141 6. goblins: a sixth type consists of dwarfish, deformed little beings only a few feet tal

leaders of the town sit to watch the display in a grandstand of wood erected for the purpose. the ruling intelligences of this trump are the sphinxes harnessed to the ceremonial chariot. when you ask a question of them, the answer, if it is favorable, is delivered from the mouth of the white sphinx. but if it predicts ill fortune, the black sphinx will utter it. viii strength hebrew letter: teth (snake) correspondence: leo path: nineteenth a graceful woman in a long white gown, with a garland of roses in her hair, gently closes the gaping jaws of a male lion with her bare hands. the tongue of the lion lolls out the side of his mouth to lick her on the hand. on the waite design, the garland of roses around her waist extends down to wrap around the neck of the lion, joining her to the lion

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD1

, developing memory for gbm is like developing leg muscles for ballet. 2. develop a thick skin. don't get me wrong you can smite people on the other cheek all you want. effective revenge requires intelligence and information about your target. learn to let things bounce off. this way when your revenge comes, it comes from an unexpected source you strike at an undefended area. likewise if you're a snake in the grass- people will be careless around you. they won't watch what they say or reveal. of course, putting off your revenge will give you time to reconsider. perhaps the offender did his work out of stupidity rather than malice. do not take revenge against the stupid. it is beneath you. instead discover how to make the stupid one your tool. this not only saves energy (magical and otherwi

UNCLE SETNAKT SEZ TIMING IN GREATER AND LESSER BLACK MAGIC

he times. study the lives of satanic masters like zaharoff, rasputin, cagliostro, rosenburg, von list, the brothers grimm. how was the perfect historical timing the key to the changes that each of these flock have worked upon human consciousness? contrast them with other figures in history that had the right idea, but expressed it at the wrong time. learn to be patient and vigilant- coiled like a snake ready to spring. saying something too early just to prove you're clever may give you an instant gratification, but preparing your ground is the key to a good harvest. this tip is as true for influencing one individual as it is for the mass of humanity as a whole. 9. if you wish to have fulfilment in both this life and beyond, make a life plan. there is a secret teaching among the gurdjieffia

VOX SABBATUM

the sensation of flying. these witches would sometimes blacken their faces and attribute the mind into a lycanthropic transformation, through the ecstasy of dance. the blackening of faces they were representing death and then reawakening, it is by a conceptual standpoint, an antinomian act which produces the mind aligning with the psyche encircling of self-deification. the peacock angel and black snake i was, and am now, and will continue unto eternity, ruling over all creatures and ordering the affairs and deeds of those who are under my sway. i am presently at to such as trust in me and call upon me in time of need, neither is there any place void of where i am not present -kitab el-jelwa, the book of revelation the so-called devil worshippers known as the yezidis11 have two symbols whic

continue unto eternity, ruling over all creatures and ordering the affairs and deeds of those who are under my sway. i am presently at to such as trust in me and call upon me in time of need, neither is there any place void of where i am not present -kitab el-jelwa, the book of revelation the so-called devil worshippers known as the yezidis11 have two symbols which relate to their tribe, a black snake and the peacock. the peacock itself in known in islamic lore, being a bird which fell with azazel to earth as shaitan s bird and in zoroastrian lore as ahriman creating the peacock to show that he could if he wished create beauty but chose darkness. the peacock angel, known as malak (meaning king, a word associated with sufi) and tauus (peacock) represents shaitan or azazel the fire djinn. t

aitan s bird and in zoroastrian lore as ahriman creating the peacock to show that he could if he wished create beauty but chose darkness. the peacock angel, known as malak (meaning king, a word associated with sufi) and tauus (peacock) represents shaitan or azazel the fire djinn. the term angel is accordance to such lore is that angels are the higher aspect, or faculties of man. the symbol of the snake is blackened with soot. the word itself holds a key to its meaning, black is from the word fehm (which means charcoal) and is related to the arabic root fhm, being wisdom or knowledge. the black snake and peacock represent the wisdom of life. then the great lord, malak tauus, said to the angels, i want to create adam and eve and make them give rise to mankind. of the seed of adam there shall

r sexual relations with the devils emissary 13 and was burned in 1916 in paris. she had admitted that the devil s member was like that of a horse, and when inserted was cold and injected ice cold semen. when it was withdrawn it burned her like fire. others had suggested the devil or black man of the sabbat had other talents. a description of the devil s member was that it was sinuous, pointed and snake like. sometimes it was made half or iron and half of flesh. it could also be made completely of a horn as well, sometimes forked as a tongue. there were suggestions that the demon could perform coitus and pederasty (i.e. sodomy) at once, with a third member in his lovers mouth. as described in a rite of the werewolf 14 the definition of the infernal sabbat is, the infernal sabbat, being the

initiate, lucifer is the black flame of intelligence and will; he represents the foundation of the great work of becoming; he is the anthropomorphic power of self-deification and self-reliance. lucifer exists in the aethyric abode, in the empyrean heights of spiritual ecstasy and storms above the earth itself. lucifer is the inspirer of wisdom, of the ongoing search for knowledge. he is the black snake and peacock angel of the yezidis, the magister of the sun who creates from within to outwards; his words create the spark of vox sabbatum the witches sabbat 22 inspiration to become flesh. the gift of lucifer is the black flame of the self; the isolate consciousness of the daemon. in this sense, life is an anthropomorphic example of the divine presence, it is beautiful to its independence, b

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

the introduction will be found brief descriptions of the contents of the egyptian texts, in which their general bearing and importance are indicated, and references given to authoritative editions of texts and translations. e. a. wallis budge. british museum, november 17,1911. contents chapter i. the legend of the creation ii. the legend of the destruction of mankind iii. the legend of ra and the snake-bite iv. the legend of horus of edfu and the winged disk v. the legend of the origin of horus vi. a legend of khensu nefer-hetep and the princess of bekhten vii. the legend of khnemu and a seven years' famine viii. the legend of the death and resurrection of horus ix. the legend of isis and osiris according to classical writers list of plates and illustrations on or following page: the histo

r every place in which serpents are known to be, containing strict orders that they are to bite, no one. though these serpents knew that ra was retiring from the earth, they were never to forget that his rays would fall upon them. in his place their father keb was to keep watch over them, and he was their father for ever. as a further protection against them ra promised to impart to magicians and snake-charmers the particular word of power, hekau, with which he guarded himself against the attacks of serpents, and also to transmit it to his son osiris. thus those who are ready to listen to the formulae of the snake-charmers shall always be immune from the bites of serpents, and their children also. from this we may gather that the profession of the snake-charmer is very ancient, and that th

rded as incarnations of evil spirits, which attack the dead as well as the living, and therefore it was necessary for the well-being of the former that copies of spells against them should be written upon the walls of tombs, coffins, funerary amulets, etc. the gods were just as open to the attacks of venomous reptiles as man, and ra, himself, the king of the gods, nearly died from the poison of a snake-bite. now the gods were, as a rule, able to defend themselves against the attacks of set and his fiends, and the poisonous snakes and insects which were their emissaries, by virtue of the fluid of life, which was the peculiar attribute of divinity, and the efforts of egyptians were directed to the acquisition of a portion of this magical power, which would protect their souls and bodies and

es in general. the chief of these was apep, the great enemy of ra, who took the form of a huge serpent that "resembled the intestines" and the spell doomed him to decapitation, and burning and backing in pieces. these things would be effected by serqet, the scorpion-goddess. the second part of the spell was directed against the poison of apep, and was to be recited over anyone who was bitten by a snake. when uttered by horus it made apep to vomit, and when used by a magician properly qualified would make the bitten person to vomit, and so free his body from the poison. the next spell is directed to be said to the cat, i.e, a symbol of the daughter of ra, or isis, who had the head of ra, the eyes of the uraeus, the nose of thoth, the ears of neb-er-tcher, the mouth of tem, the neck of neheb

WHO ARE THE DRACONIANS

r their apparent abductions "carpenter summarized what he knows of these beings in his regular column 'abduction notes' mufon ufo journal, april 1993:'typically, these reptilian creatures are reported to be about six to seven feet tall, upright, with lizardlike scales, greenish to brownish in color with clawlike, four-fingered webbed hands..their faces are said to be a cross between a human and a snake, with a central ridge coming down from the top of the head to the snout. adding to their serpentlike appearance are their eyes which have vertical slits in their pupils and golden irises" perhaps the most frightening and most controversial part of these stories are claims that the creatures occasionally are reported to have sex with abductees" case file #2: from 'our haunted planet, by john

ut the pacific and is associated universally with the creation enigma. from earliest days, the serpent symbol is to be seen in many parts of the world, but undoubtedly the most fascinating portrayal is a detail on an egyptian "magical" papyrus in the british museum depicting a serpent encompassed by a ray-emitting disk. the most unusual form of the serpent symbol is a spiral representing a coiled snake; it has been discovered as petroglyphs and other pictorial representations in britain, greece, malta, and egypt, as pottery designs in new mexico; as ground drawings on the nazca plateau, peru, and throughout the pacific islands..aborigine legends. indicate that the serpent beings were not above waging war, and an identical parallel is also mentioned in the hindu legends of the nagas, serpen

0 of 68 [8/25/2000 17:19:58] vertical gutters in ayers rock testify to these wars" case file #10 from "venomous reptiles" by shirman a. minton jr (charles ceaibrer sons, n.y. 1969: the following observations are made in minton's book: a) all reptiles have scales b) all are cold-blooded c) all lay eggs d) all reptiles with well-developed limbs have clawed toes e) there are 'lizards' with elongated snake-like bodies- a type of 'missing link' between the lizards and the snakes f) the modern evidence (scientific) indicates that all modern snakes once (in the distant ancestral past) possessed limbs which became "atrophied" through non-use, perhaps due to the fact that they became aquatic or semi-aquatic creatures g) reptiles with "developed limbs" usually live "underground! the book "venomous r

fact, the reptoids are built like big foot. the one has scales, the other has hair. the eyes are "slit" serpert-like. very strange "flame-like" and flickery. three fingers and an opposing thumb. with claw-like talons(on fingers and feet. a small tail. large scales, like a "breast plate" on the chest. the scales were smaller where the body is flexible, like around the elbow. the scales were like a snake. i guess that is why some call them "the serpent race. the scales were mostly green to very dark green, on each scale(a variation of color. they are "telepathic. very quick thoughts. ideas driven by images and geometric impressions. not a "linear" form of communication, like words. more, of a symbol or image language. they do react to your "thoughts. they can "overwhelm" you with data(it see

mutilations in order to use the animal and human secretions as a 'liquid protein' food source, the 'substance [human/animal flesh and vital fluids] is mixed in large tanks containing hydrogen peroxide to kill bacteria, and then the greys soak in the substace into their skin, in that they do not have an operational digestive tract, and the 'waste' is excreated back out through the exterior like a snake/lizard shedding it's skin. also, if we are to believe some of the more fantastic claims of crash-retrievals, such mutilated animal and human organs have been discovered within or among the debris of crashed alien grey craft. the 'reptilian' hierarchy seems to operate in an exactly opposite manner as the judeochristian ethic, and instead of operating on faith-love-service the reptilian or sau

hat he had heard about on 'the list' in the past concerning what the draco do to people that they have abducted to their underground 'concentration camps' on earth- ed] before i could even think, i found myself standing up and walking toward him. he turned and saw me (i didn't think they showed emotion, but when he saw me, i saw fear in his reptile looking face) but then i saw his eyes, they were snake eyes, and they looked mean. when i looked at his eyes, i felt as if he was looking right through me. now i have been in a number of bar room brawls, and i could always tell when someone was going try to sucker punch me, by there eyes (it don't work with dracos) that sucker nailed me and i didn't even see it coming. i'm not even sure if he even hit me physically, it felt more like a shock wav

d, i could not throw him off. i thought i was about to die. but then i saw my eastwing hammer, it was hanging on the inside of the vent cover. i reached up and grabbed it. and swung it as hard as i could at his head. when i hit him he squealed like a hog. his body went limp, and i rolled him off of me. then i kept hitting him just to be sure. they are reptiles, they do have yellow pupils in their snake eyes, and yes they do die. when i looked up to see what was going on out in the road, the second bunch of soldiers, were still fighting the first ones i saw (these were two groups of us soldiers) i decided it was about time for me to get the hell out of dodge, so i climbed down my ladder and was going to try to get away, and find out what was going on. when i got to the bottom i felt this di

y make their "grey" slaves do all the work and all the visitation's. but once in awhile a reptillian will do some work that needs to be done with humans. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (43 of 68 [8/25/2000 17:20:00] the "reptillians" are human shaped and formed. but beyond that, they have a leathery type skin which appears as either snake like or scale like. getting back to the interrogation and execution of the "reptillian" by this officer (i forgot to mention there were other military personal present at the interrogation, the reptillians are dangerous. held in captivity they will take every possible advantage to kill a human. this is the reason the being was not kept and confined. it kind of seemed sadistic when this offic

WICCA EIGHT SABBATS OF WITCHCRAFT

nes. to do so would certainly result in either death, madness, or (hopefully) the power of inspiration to become a great poet or bard (this is, by the way, identical to certain incidents in the first branch of the 'mabinogion) this was also the night when the serpents of the island would roll themselves into a hissing, writhing ball in order to engender the 'glain, also called the 'serpent's egg 'snake stone, or 'druid's egg. anyone in possession of this hard glass bubble eight sabbats of witchcraft get any book for free on: www.abika.com 23 would wield incredible magical powers. even merlyn himself (accompanied by his black dog) went in search of it, according to one ancient welsh story. snakes were not the only creatures active on midsummer's eve. according to british faery lore, this ni

WICCA WITCHCRAFT TODAY

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

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

am, i have absorbed fire, i have been a trout in a covert, there is nothing of which i have not been part. i fought, though small, at the battle of goddeu brig. with prydain s ruler, with his rich-laden fleet. unwise bards pretend a terrible beast with a hundred heads the battle was contested at the root of its tongue, at the back of its skull. the hundred-clawed black toad, the crested, speckled snake are the soul s punishment, a torment to the flesh. i was at caer nefenhir, where grass and trees came swiftly wayfarers perceived them, warriors stood astonished, at the might of the britons, shown forth by gwydion. men called upon the christ, on the saints as well, to deliver them swiftly from terrible rage. answer they got in elemental language: rush, ye chiefs of the wood with the princes

f heaven. i know four hundred songs which bards both older and younger cannot sing nine hundred more, unknown to any other. i will sing concerning the sword which was red with blood. i will sing the boar-slaying, its appearance, and its vanishing of the knowledge it contained. i have knowledge of splendid starlight, the number of ruling stars scattering rays of fire above the world. i have been a snake enchanted on a hill, 1 have been a viper in a lake; i have been a star, crooked at first, the heft of a knife, or a spear in battle. clearly shall i prophesy of battle where smoke comes drifting. five battalions of lads will dance on my knife. six yellow horses- the best of the breed better than any is my cream-coloured steed, swift as a sea-mew along the shore. i myself am a power in battle

lt to sow as it is hard to uproot the plant. proverbs on cooperation and contentment when the right hand washes the left and the left hand washes the right, then both hands will be clean. good fellowship is sharing good things with friends. the string can be useful until a rope can be found. proverbs on opportunity the one who asks the way does not get lost. one does not throw the stick after the snake has gone. proverbs on human beings lack of companionship is worse than poverty. may death not kill the person who tortures us, may the gods protect 265 the one who ill-treats us; however long it takes our destiny to give us victory. proverbs on nature if you want to speak to god, speak to the winds. if the mouse were the size of a cow, it would be the cat s slave nevertheless. if plain water

the egg was hatched the foolish chicken swore he was a fish. wole soyinka. the thing that makes you exceptional, if you are at all, is inevitably that which must also make you lonely. lorraine hansberry he who hopes fares better than he who wishes, and he who wishes fares better than he who despairs. morocco what is a cynic but a romanticist turned sour? lewis nkosi when you have been bitten by a snake you flee from a worm. basa every man honest till the day they catch him. jamaica a man is his words. kru in the midst of your illness you will promise a goat, but when you recover, a chicken will seem sufficient. jukun people do not wish to appear foolish; to avoid the appearance of foolishness, they were willing to remain actually fools. alice walker a fool is a treasure to the wise. botswa

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

hree causes of dropsy, depending on diseases of the breast, the liver and the kidneys. there are three forms of coma, that is insensibility; due to brain injury, brain disease and brain poisoning. there are three modes of death, beginning either at the brain, the lungs or the heart. bichat, physiologie. one zodiacal sign, that of scorpio, has three emblems; the eagle in the highest symbolism, the snake, and the scorpion in evil aspects only. astrologic natal figures are often erroneous by reason of the alleged moment of birth being incorrect. there are three modes of rectification, two are ancient, the animodar of ptolemy and the trutine of hermes; and there is one modern method, the natal epoch of w. r. old. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott in bot

s had an astronomical connection, because the stars and sun were gods to them. the method of computation among the mexican priests was by weeks of 13 days; consult dunlop s vestiges, their year contained 28 weeks of 13 days and 1 day over, just as ours contains 52 of 7 days and one day over. thirteen years formed another week. four times 13, or 52, years was their cycle. in yucatan, there were 13 snake gods numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott (see steven s yucatan, and gama s ancient mexicans. 13 is the number of the hebrew word ahbh, ahebah, love, and of achad, achd, unity. old authors state that 13 is a number used to procure agreement among married people. hebrew ancient lore did not reckon the number 13 as unlucky; this idea arose from the fate of

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

cally to the nocturnal-diurnal oscillation. for similar implications in the zoroastrian depiction of zurwan, see n. 166, this chapter. the impact of the notes to pages 78 79 219 zoroastrian conception on islamic perceptions of time is duly noted by b wering, ideas of time, pp. 211 212. see also corbin, cyclical time, pp. 115 172, esp. 144 151, and the comment regarding the muslim tradition of the snake encircling the throne being possibly identical with the cosmic snake usually associated with zervan akaranan (the god of uncreated time) in heinen, islamic cosmology, p. 185. 147. on the symbolic identification of the rabbinic idiom seder zemannim as tif eret and malkhut, see cordovero, or ne erav, ch. 7, p. 65. needless to say, cordovero was not the first kabbalist to adopt this symbolism

ZOETIC GRIMOIRE OF ZOS

d by the evocation of the familiar or elemental necessary (1) to act as carrier and bring en rapport subject and object (2) to pierce the protective aura of the subject, if necessary (3) to assist the dynamic qualities. the animal chosen should typify the qualities necessary: tiger= strength, fierceness, etc, or selected from one. s own totem or from face value, i.e, if you look like a horse or a snake, they are your nearest familiars. they are evoked by their secret name which should be inscribed on a strip of parchment, and burnt immediately after calling their name. except for the name, the evocation is expressed by wordsymbols. the familiar chosen is horus: or an owl could be used. the operator. s stance is entirely. exercite, his gnosis is within the arcanum symbolized by a geometric

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ding for greek j there are more examples: fnasu, blasu= nvfi/a (pxvo .s zeitschr. j copenh. ed. of the edda, sajm. 2, 889 sigemon, and in finn scgemon, is said to have been a name of the celtic mars; a gruter 372. heroes. whom apollo overcame, and as python guarded the delphic oracle, the dying fafnir prophesies^ we must take into account losfdfnir saem. 24, 30. sinfiotli, who, when a boy, kneads snakes into the dough, is comparable to the infant hercules tested by serpents. through siegfried the prankish welisungs get linked to the burgundian gibichungs, and then both are called nibelungs. among gothic heroes we are attracted by the ovida and cnivida in jornandes cap, 22, perhaps the same as offa and cnehha in the mercian hue. but of far more consequence is the great gothic family of amal

now give him more counsel, and are called ityinpliac? 1 in the wallacliian marchen 201, three wood-wives bathing have tlieir crowns taken from them- sedete bellonae, descendite ad terram, nolite in silvam volire! tain memores estote i'ortnnae meae([uam est honiinum quililiet cibi atf^ne patriae. 3 three otjier nymphs appear directly alter, and prepare enchanted food lor balder with the spittle of snakes, p. 43. a 'femina silvestris et immanis' ia also mentioned by saxo p. 125. 432 wise women. this seems no modern distorted view, to imagine the maids of war, that dwelt in osin's heavenly company, that traversed air and flood, as likewise haunting the woodlaiid cave; therefore feaxo was right to call them silvcstres, and to place their chamber, their cave, in the forest. the older stages of

hom his mother in heedless language (diavo ye odniyo) has consigned to the devil (vuk no. 394, as in similar cases the wolf or bear fetches him away. vile te odnele (vilae te auferant) is a curse (vuks sprichw. p. 36 'kad dot'u vile k otchim (quando vilae ante oculos veniunt) signifies the moment of extreme distress and danger (ibid. 117. the vila rides a seven-year old stag, and bridles him with snakes, like the norse enchantresses (see suppl^ the bohem, sudice translates parca, but it simply means judge (fem: the eussians even adopt the word parka. we must at least notice the lichoplezi in hanka's glosses 21% who are said to be three, like the sirens and mermaids- the bulgarian samodiva or samovua corresponds to the servian vila. when the wounded pomak cries to his 'sister' samodiva, she

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

y of thinking that uses both hemispheres of the mind, the logical and the intuitive, rather than the left (logical) hemisphere predominating as is normal in adults. book of shadows: a book of reference containing magical spells, herbs, flowers, incenses and moon phases, etc. caduceus: the staff of the classical messenger of the gods (hermes to the greeks and mercury to the romans, shaped like two snakes, entwined in a double circle. cardinal: principal, as in the four cardinal directions set round a circle- north, south, east, and west. also a term applied to the astrological signs of aries, cancer, libra and capricorn, because when the sun moved into these signs it marked the start of a new season. those born under a cardinal sign manifest this quality as a desire to initiate and to take

ALEISTER CROWLEY ACROSS THE GULF

day chosen to perform the rite. this was a woman tall and black, most majestic, with limbs strong as a man s. her gaze was hawk-keen, and her brow commanding. but at the assumption of the god-form she went close and whispered into the veil, so low that we could not hear it; but as it seemed with fierce intensity, with some passion that knotted up her muscles, so that her arms writhed like wounded snakes. also the veins of her forehead swelled, and foam came to her lips. we thought that she had died; her body swelled and shuddered; last of all a terrible cry burst from her throat, inarticulate, awful. yet all this while the veil glittered, though something sombrely. also the air was filled with a wild sweeping music, which rent our very ears with its uncouth magic. for it was like no music

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

bitter venom of the gods. the great storms directed from heaven those are they the owl, messenger of uggi lord of death those they are they are the children born of earth that in the creation of anu were spawned. the highest walls the thickest walls the strongest walls like a flood they pass from house to house they ravage no door can shut them out no bolt can turn them back through the door like snakes they slide through the bolts like winds they blow pulling the wife from the embrace of the husband snatching the child from the loins of man banishing the man from his home, his land they are the burning pain that presseth itself on the back of man. they are ghouls the spirit of the harlot that hath died in the streets the spirit of the woman that hath died in childbirth the spirit of the w

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

can in the train who saw another american carrying a basket of unusual shape. his curiosity mastered him, and he leant across and said "say, stranger, what you got in that bag" the other, lantern-jawed and taciturn, replied "mongoose. the first man was rather baffled, as he had never heard of a mongoose. after a pause he pursued, at the risk of a rebuff "but say, what is a mongoose "mongoose eats snakes, replied the other. this was another poser, but he pursued "what in hell do you want a mongoose for "well, you see, said the second man (in a confidential whisper "my brother sees snakes. the first man was more puzzled than ever; but after a long think, he continued rather pathetically "but say, them ain't real snakes "sure, said the man with the basket "but this mongoose ain't real either

ALEISTER CROWLEY THE LOST CONTINENT

igh house were concerned almost entirely with the creation of life, and the bridging of the gulf between earth and venus. these were connected intimately; the theory was that if atlantean brains could exist in bodies sufficiently subtle to traverse aether, the task was done. some of the experiments were crude enough, and, to our minds, horrible. they attempted to breed a new race by crossing with snakes, swans, horses and other animals* the greek legends of such monsters as chimaera, medusa, lamia, minotaur, the centaurs, the satyrs and the like are mere filtrations of the atlantean tradition. the only theory behind such experiments was that they were contrary to the natural order, and so worth trying. men of more scientific mind more plausibly passed zro vapour through sea-water; but they

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

well satisfied with the old comment on this verse. it appears rather as if the amen should be the beginning of a new paragraph altogether. amen is evidently a synthesis of the four elements, and the invisible fifth is spirit. but harpocrates, the babe in the egg, is virgo in the zodiac indeed, but mercury among the planets. mercury has the winged helmet and heels, and the winged staff about which snakes twine, and it is he that goeth. now this letter is beth whose numeration is 2, and aleph-mem-nun is 91, which added to 2 makes 93. amoun is of course jupiter in his highest form. to understand this note fully one must have studied "the paris working; also one must be an initiate of the o.t.o. al ii,50 "blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles

ALEISTER CROWLEY EQ I 1

-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 key "sic pervenias" and he went his wizard way, inweaving

has indeed begun, the rabble have broken in, scythes glisten in the torch-light and tables are overturned; wine is gulped down by filthy mouths, and spilt and mingled with the blood of the slaughtered children of eros, so that the banquet of love has become the shambles of death. now all is still and the rose has given birth to the poppy, and the bronze tresses of the revellers lie motionless as snakes gorged on clotted blood, and shimmer wantonly in the moonlight between discovered limbs and disemboweled entrails. soon the quivering maggots, which once were the brains of men, will lick up the crumbs of the feast in the temple of love, and the farce will be ended. i rise from the corpse of her i kissed, and laugh; for all is beautiful, more beautiful still; for i create from the godless b

ALEISTER CROWLEY EQ I 5

e is no more need of all these things. if once i put thee apart from me, it was the joy of play. is not the ebb and flowing of the tide a music of the sea? come, let us mount unto nuit our mother and be lost! let being be emptied in the infinite abyss! for by me only shalt thou mount; thou hast none other wings than mine. all this while the rose has been shooting out blue flames, coruscating like snakes through the whole aire. and the snakes have taken shapes of sentences. one of them is "sub umbra alarum tuarum adonai quies et felicitas" and another "summum bonum, vera sapientia, magnanima vita, sub noctis nocte sunt" and another is "vera medicina est vinum mortis" and another is "libertas "evangelii per jugum legis ob gloriam dei intactam ad vacuum nequaquam tendit" and another is "sub a

of men. and through the malice of babalon i hunger, hunger, hunger. all this while the stone is more inert than ever yet; a thousand times more lifeless than when it is not invoked. now, when it kindles, it only kindles into its physical beauty. and now upon the face of it is a great black rose, each of whose petals, though it be featureless, is yet a devil-face. and all the stalks are the black snakes of hell. it is alive, this rose; a single thought informs it. it comes to clutch, to murder. yet, because a single thought alone informs it, i have hope therein. i think the rose has a hundred and fifty-six petals, and though it be black, it has the luminous blush. there it is, in the midst of the stone, and i cannot see anyone who wears it. aha! aha! aha! shut out the sight! holy, holy, ho

ALEISTER CROWLEY EQUINOX EQ I 2 2

e are certain centres, such as malkuth, the path of tau, yesod, the path of samech, tiphereth, the path of gimel, da th, and kether; so in the sushumna are there certain centres or chakkras, viz, muladhara, svadistthana, manipura, anahaba, visuddhi, ajna, and sahasara. for further attributions "see 777" the king of glory shall come in. tau i pass from the citrine; deep indigo is this tall column. snakes and vultures bend their hooded hate on him that would ascend. o may the four avail me! ageless woe, fear, torture throng the threshold. lo! the end of matter! the immensity of things let loose- new laws, new beings, new conditions- dire chaos; see! these new-fledged wings fail in its vaguenesses and inanitions. only my circle saves me from the hate of all these monsters dead yet animate. i

ALEISTER CROWLEY EQUINOX EQ I 3 2

tive, with hair down her back in thick curls, and looking even less that her age (sixteen "the sun" october 17, 1901. on leaving the court the day before this tasty paragraph appeared in the above-mentioned feculent luminary, the public having for several hours greedily sniffed round her messes, commenced to hiss at her, whereupon she turned upon them and shouted "shut up, you reptiles. it's only snakes that hiss" for this remark alone her final sentence should most certainly have been reduced. 61 because she had been afraid of them. 62 fra: ae.a. of the g. d. believes that some american members of the order met madame horos in new york, and from them it was that she obtained her knowledge. 63 probably after s.v.a. had given him the grade signs. 64 this explains the term "financial fraud"

ALEISTER CROWLEY EQUINOX EQ I 3

ood shatters the seal upon the tomb of him whose gain was the world's loss our father christian rosycross! marsyas. first, one is like a gnarled old oak on a waste heath. shrill shrieks the wind. night smothers earth. storm swirls to choke the throat of silence! hard behind gathers a blacker cloud than all. but look! but look! it thrones a ball of blistering fire. it breaks. the lash of lightning snakes him forth. one crash splits the old tree. one rending roar- and night is darker than before. olympas. nay, master, master! terror hath so fierce an hold upon the path? life must lie crushed, a charred black swath, in that red harvest's aftermath! marsyas. life lives. storm passes. clouds dislimn. the night is clear. and now to him who hath endured is given the boon of an immeasurable moon

ALEISTER CROWLEY EQUINOX EQ I 4 2

never the love- interest became dominant. oh, but it was a most enthralling narrative! beginning with a comic account of the creation, possibly intended as a satire on our men of science or our men of religion 'twould serve equally well in either case- it went on to a thrilling hospital scene. the love-interest comes in chapter ii; chapter iii. has an eviction scene, since when there have been no snakes in ireland; chapter iv. gives us a first-rate murder, and from that moment the authors never look back. but the great white spirit was destined to have his day of repose disturbed. he had just got to the real masterpiece of literature "and adam knew hevah his woman" which contains all that ever has been said or ever can be said upon the sex-problem in its 202 one simple, sane, clean truth

ffron, opoponax, galbanum, musk, and myrrh, the purity of the last ingredient a curse of blasphemy, the final sneer; as a degenerate might insult a raphael by putting it in a room devoted to debauchery. the girl was tall and finely built, huntress-lithe. her dress, close- fitted, was of a gold-brown silk that matched, but could not rival, the coils that bound her brow- glittering and hissing like snakes. her face was greek in delicacy; but what meant such a mouth in it? the mouth of a satyr or a devil. it was full and strong, curved twice, the edges upwards, an angry purple, the lips flat. her smile was like the snarl of a wild beast. she stood, violin in hand, before the wall. against it was a large tablet of mosaic; many squares and many colours. on the squares were letters in an unknown

ods on me, and is i, in the gondola. they twist, they twine, these white and black canals, now stark with lamplight, now a reach of styx. even as out love- raging wild animals suddenly hoisted on the crucifix to radiate seraphic coronals, flowers, flowers- o let our light and darkness mix, adela, goddess and beast with me in the gondola! come! though your hair be a cascade of fire, your lips twin snakes, your tongue the lightning flash, your teeth god's grip on life, your face his lyre, 315 your eyes his stars- come, let our venus lash our bodies with the whips of her desire. your bed's the world, your body the world-ash, adela! shall i give the word to the man of the gondola? aleister crowley.1 316 1 weh note: this is a hyperbole of sexual intercourse "viz "the old man in the boat, etc. t

ALEISTER CROWLEY EQUINOX EQ I 4

e of "stainless deeds" to the great love wherein he must now enshrine all things. in detail the differences between buddhism and the yoga are verbal; in essence, man, at this stage, becomes the lover of the world, and love is the wand of the magician, that wand which conquers and subdues, vivifies, fructifies and replenishes the worlds, and like the cad uceus of hermes it is formed of two twining snakes. v "right livelihood" up to this stage man has been but a disciple to his holy guardian angel, but now he grows to be his equal, and in the flesh becomes a flame-shod adept whose white feet are not soiled by the dust and mud of earth. he has gained perfect control over his body and his mind; and not only are his speech and actions right, but his very life is right, in fact his actions have

ALEISTER CROWLEY EQUINOX EQ I 6 2

d["one turns on the white light, and there stands" sol. in aries "upon the throne of the east" mars "goes to him and recites] 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["he kneels" o hawk of gold with power enwalled, whose face is like an emerald; whose crown is indigo as night; smaragdine snakes about thy brow 57 twine, and the disk of flaming light is on thee, seated in the prow of the sun's bark, enthroned above with lapis-lazuli for love and ruby for enormous force chosen to seat thee, thee girt round with leopard's pell, and golden sound of planets choral in their course["he rises" o thou self-formulated sire! self-master of thy dam's desire! thine eyes blaze forth with fiery l

ALEISTER CROWLEY EQUINOX EQ I 6

rth and goodwill toward men through a virgin sacrifice. history repeats itself. laylah. i am on the edge of the well; but i shall not fall in. you are a renegade, i see; and, i think, a monster. you are mad with pride and conceit of your own wisdom. so i know you for a fool. rinaldo. the wisdom of this world is foolishness with god. laylah. prate on! even the dust mocks at you. rinaldo. there are snakes in the dust. laylah. what do you mean? rinaldo. i saw it in your eyes three minutes since. i did not need to turn my head to know that on the horizon gallop your husband and his band. laylah. you are clever. rinaldo. and you were forced despite yourself to drop a hint that might warn me to rejoin my knights. laylah. no! rinaldo. yes. by that i knew that you loved me. laylah. and by this("sh

ffes au champagne of the cafe riche are more to be desired than all the hashish dreams of all the wicked, and than all the divine dreams of all the good. we shall walk there, and drive back. this incense shall be kindled, and this lamp left burning" he took a strange object from a locked cabinet. it had flowered chased pipes of gold, copper and platinum, coiling about an egg of crystal. the three snakes met just above the egg, as if to bite or to kiss. rolles filled the egg with a pale blue liquid from a venetian flask, then pressed the heads of the serpents just a little closer together. instantly a coruscating flame leapt between them, minute, dazzling, radiant. it 126 continued to burn with a low hissing noise rarely interrupted by a dry crackle "it is well" said rolles "let us depart"

ALEXANDRIAN BOOK OF SHADOWS OCCULT

melancholic; feeling; strong, excitatory virtues: compassion, tranquility, tenderness, forgiveness, modesty, fluidity in creativity, receptivity, influence vices: self-indulgence, negligence, cowardice, indifference, instability, moodiness, infatuation, easily put upon, delusions season: autumn time of day: sunset direction: west wind: zephyrus colour: blue symbols: willlow, dolphin, fish, water snakes, sea birds, myrrh, ferns, rushes tool: cup spirits: undines under neksa (elusive at first, flowing& difficult to understand, watch politely and learn) shortage: excess: notes various sources including june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon reed's witches qabala and a lovely pamphlet on the elements put out by church of the seven arrows. l putting el

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

t on duty to come down to the soldiers home at a certain hour. for some reason, none of them was on duty and sheer curiosity brought them all out. when they arrived, i loaded them into native carriages (gharris, put in all the makings for a picnic and drove to a place that in those days was called woodcock spinney. it was a lovely, hot, clear day and the fact that the place was then infested with snakes (kraits, deadly and small) did not seem to bother us. there we made tea and told silly stories; we asked riddles and never once did we talk religion and never once did i refer to their iniquities and then, as evening came on, we went home. i had said not a word of censure, of criticism, of request or pleading. they were certainly a bunch of mystified men. all through the evening i said noth

ALICE BAILEY THE LABOURS OF HERCULES

bolus or penny had to be paid to charon, the ferryman, that he might take them to the other side. the somber visitor from earth affrighted charon, and forgetting the fee, he ferried the stranger across. hercules at last had entered hades, a dim and misty region where the shades, or better said, the shells of those departed flitted by. when hercules perceived medusa, her hair entwined with hissing snakes, he seized his sword, and thrust at her, but struck naught save empty air. through labyrinthine paths he threaded his way until he came to the court of the king who ruled the underworld, hades. the latter, grim and stern, with threatening- 98- the labours of hercules mien, sat stiffly on his jet black throne as hercules approached "what seek you, a living mortal, in my realms" hades demande

ing attacked by cattle. he had to deliver them before he could meet his own- 102- the labours of hercules problem. always for the initiate service comes first; the letting go of what he has set himself to do if there is need to help. that is the story of the initiate always, because it is based on group consciousness. the symbol of cerberus the three-headed dog cerberus with a terrific bark, with snakes growing out all over his body and with snakes for a tail, was the guardian of hades. the three heads symbolize sensation [178] desire and good intentions. it is love of sensation that drives humanity hither and thither to satisfy hunger in the economic world or to satisfy desire for happiness in the world of pleasure. the violent impacts of sensation are sought to keep the mind occupied. th

ANATHEMA OF ZOS

hard strived conceit to increase enterprise brings forth only swinish snorts. water is not alone in finding its level. i have not me tragedy, no, not in this life! yet, whether i have spewed their doctrines upon the tables of the law or into the troughs, at least i have not cast away the flesh of dreams. and turning towards his light, zos said: this my will, o thou glorious sun. i am weary of my snakes descendingmaking slush. farewell antithesis. i have suffered. all is paid. let me go forth to recreate my sle hantinomianism by roger whitaker iv copyright 2000 ce antinomian: metaph. a contradiction between two principles each of which is taken to be true, or between inferences correctly drawn from such principles. a genuine antinomy does not involve any logical fallacy. kant held that: na

BALANCE J

our time in looking at this body of work. try an experiment and stop in front of one of the self-portraits and engage the attention of the eyes. give the artist as opportunity to speak and you will hear him. there are many thematic twists and turns in spare s work. there is wonderfully dark and brooding chthonic leaning in the early works, where fabulous animals prowl amongst the dreaming humans. snakes and dragons and other representations of primal forces writhe and proliferate across the paper. and spare himself is often portrayed as the sorcerer and the magickian surrounded by familiar animals. he seems to possess the ability to place his consciousness outside of his species, his gender, society and the age in which he lived and to represent this faculty in his art. and look for the oc

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

he blazes with the fire light of a red body color and wears violet robes. he rides a horse with white heels and carries a sword in his right hand. he carries in his left hand a copper lasso that he throws at his enemies. he plagues his enemies with magical delusions [3] the serpentine might demon has a terrifying dark red body color and wears clear boots and garments. he wears a belt of malicious snakes. he has a tiger-skin quiver on his right and a leopard-skin bow case on his left. he rides a yellow tiger and brandishes a red iron spear with his right hand. he carries a lasso of poisonous snakes in his left hand. he plagues his enemies with magical delusions [4] the knife might demon has a terrifying red body color and wears fur-lined red robes. he has a tiger-skin quiver on his right an

on. 174 mount. he carries a sword which slays in his right hand. he throws at enemies the copper lasso in his left hand. he sends to the enemy magical displays by means of knives. bhyo! also, regarding the brigands of the might demons; the serpentine might demon of the covered yard [has] a terrifying dark red body color and [wears] clear boots and clothes on his body. he wears a belt of malicious snakes. he has a tiger-skin quiver on the right and a leopard-skin bow case on the left. he rides a yellow tiger as a mount. he brandishes a red iron spear with his right hand. he carries a lasso of poisonous snakes with his left hand. he sends to the enemy magical displays by means of knives. bhyo! also, regarding the brigands of the might demons; the knife might demon of the red rock valley [has

lly the six might demons arose from the six body parts of the murdered khotan prince chorpa (118.20-119.3) in that way, the great violence demon tsi mar has an extremely resplendent greenish-red body color, his red locks are radiant flames. from his eyes fiery meteors spring forth. from his mouth bloody hailstones fall. from his nose blizzards of disease swirl forth. from his ears poisonous black snakes issue. on his body he wears a cloak of red silk endowed with sleeves of variegated blue satin, and on his head he wears a majestic turban of red silk. endowed with a belt of golden jewels, he is frightening and courageous. he was born endowed with the brilliance of a hundred thousand suns (122.8-123.8) in the tantras there, the..kin. dorj dej ma recited magical words. from that, in india, n

BLAVATSKY H P ANTHROPOGENESIS

n her bosom; the priest laid it on the altar. it figured in every paschal meal, and was glorified loudly in every temple. and yet the christians dreaded it and hated it, for they slew and devoured it" heathens, at any rate, do not eat their sacred symbols. we know of no serpent, or reptile-eaters except in christian civilized countries, where they begin with frogs and eels, and must end with real snakes, as they have begun with lamb and ended with horse-flesh "pantheon" 3* the solar chnouphis, or agathodaemon, is the christos of the gnostics, as every scholar knows. he is intimately connected with the seven sons of sophia (wisdom, the seven sons of aditi (universal wisdom, her eighth being martanda, the sun, which seven are the seven planetary regents or genii. therefore chnouphis was the

e fathers of various things and beings. the order of the seven classes or orders of plants, animals, and even inanimate things, given at random in the puranas, is found in several commentaries in the correct rotation. thus, prithu is the father of the earth. he milks her, and makes her bear every kind of grain and vegetable, all enumerated and specified. kasyapa is the father of all the reptiles, snakes, demons, etc, etc* see vol. i. 152, et seq, about the tree of evolution- the "mundane tree[[vol. 2, page] 260 the secret doctrine. mud. the occultists believe in an inherent law of progressive development* mr. darwin never did, and says so himself. on page 145 of the "origin of species" we find him stating that, since there can be no advantage "to the infusorian animalcule or an intestinal

nimal. but it was soon found to be more than this. it offered- as its development and anatomical structure showed- such an analogy with that of the eye, that it was found impossible to see in it any[[footnote(s "deeply placed within the head, covered by thick skin and muscles, true eyes that cannot see are found in certain animals" also, says haeckel "vertebrate. blind moles and field mice, blind snakes and lizards. they shun daylight. dwelling under the ground. they were not originally blind but have evolved from ancestors that lived in the light and had well-developed eyes. the atrophied eye beneath the opaque skin may be found in these blind beings in every stage of reversion("sense organs" haeckel) and if two eyes could become so atrophied in lower animals, why not one eye- the pineal

d in all the north of europe. mr. rivett-carnac, b.c.s, of allahabad, the distinguished archaeologist, shows the same amazement in finding the description given by sir j. simpson of the cuplike markings on stones and rocks in england, scotland, and other western countries "offering an extraordinary resemblance" to "the marks on the trap boulders which encircle the barrows near nagpur (the city of snakes. the eminent scholar saw in this "another and very extraordinary addition to the mass of evidence. that a branch of the nomadic tribes, who swept at an early date over europe, penetrated into india also" we say lemuria, atlantis and her giants, and the earliest races of the fifth root-race had all a hand in these betyles, lithoi, and "magic" stones in general. the cup marks noticed by sir j

e once living kabiria, has done in egypt, that ceres is said to have done in sicily; they all belong to one class. that the serpents were ever the emblems of wisdom and prudence is again shown by the caduceus of mercury, one with thot, the god of wisdom, with hermes, and so on. the two serpents, entwined around the rod, are phallic symbols of jupiter and other gods who transformed themselves into snakes for purposes of seducing goddesses- but only in the unclean fancies of profane symbologists. the serpent has ever been the symbol of the adept, and of his powers of immortality and divine knowledge. mercury in his psychopompic character, conducting and guiding with the caduceus the souls of the dead to hades and even raising the dead to life with it, is simply a very transparent allegory. i

snake's hole is that of the ancient egyptian crypt, as above mentioned. the hierophants, moreover, of egypt, as of babylon, generally styled them[[vol. 2, page] 380 the secret doctrine. selves the "sons of the serpent-god" or "sons of the dragon" during the mysteries "the assyrian priest bore always the name of his god" says movers. the druids of the celto-britannic regions also called themselves snakes "i am a serpent, i am a druid" they exclaimed. the egyptian karnak is twin brother to the carnac of bretagne, the latter carnac meaning the serpent's mount. the dracontia once covered the surface of the globe, and these temples were sacred to the dragon, only because it was the symbol of the sun, which, in its turn, was the symbol of the highest god- the phoenician elon or elion, whom abrah

s his vengeance on the sun and moon by occasionally swallowing them. but this fable had another mystic meaning, since rahu, the dragon's head, played a prominent part in the mysteries of the sun's (vikarttana's) initiation, when the candidate and the dragon had a supreme fight. the caves of the rishis, the abodes of tiresias and the greek seers, were modelled on those of the nagas- the hindu king-snakes, who dwelled in cavities of the rocks under the ground. from sesha, the thousand-headed serpent, on which vishnu rests, down to python, the dragon serpent oracle, all point to the secret meaning of the myth. in india we find the fact mentioned in the earliest puranas. the children of surasa are the "mighty dragons" the vayu purana replacing "surasa (of vishnu purana) by danayas or danavas

BUDGE E

hinxes set tail to tail; of these, however, only the heads and fore quarters p. 94 appear, one at each end of the oval. each sphinx is called af, and he is said "to have his existence from the voice of the great god" and "his work is to keep ward over his image" within the oval already described is stretched out at almost full length on the ground a monster serpent (see pp. 99, 103, which has two snakes' heads at one end of his body, and a bearded human head at the other (see 99; the text above his snakes' heads is mutilated, and all that can be made out satisfactorily are the words neter aa "great god" from the middle of his body springs a pair of wings, and between them, immediately under the female head at the top of the mound, stands the god sekri, in the form of a hawk-headed man. of

rms in this city of the eleventh hour [and she is] one of those who follow the god" click to view the god tepui. 4. the god tepui, i.e, the "two-headed; one head faces to the right and the other to the left. 5. the god khnem-renit, ram-headed, holding a sceptre in his right hand, and ankh in his left. 6. the god nerta, with both hands raised in adoration. 7. the god aaui-f-em-kha-nef, who has two snakes' heads in the place of a human head; his hands and arms are concealed. 8. the god apt-taui, his hands and arms are concealed. 9. the god mer-ex-aaui-f, in form similar to the preceding. 10. the god au-en-aaui-f, in similar form. 11. the god reset-afu, in similar form. 12. the god tua-heru, in similar form. p. 244 13. the god maa. 14. the god mesekhti, 15. the god hepa. the text which refers

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

y of thinking that uses both hemispheres of the mind, the logical and the intuitive, rather than the left (logical) hemisphere predominating as is normal in adults. book of shadows: a book of reference containing magical spells, herbs, flowers, incenses and moon phases, etc. caduceus: the staff of the classical messenger of the gods (hermes to the greeks and mercury to the romans, shaped like two snakes, entwined in a double circle. cardinal: principal, as in the four cardinal directions set round a circle- north, south, east, and west. also a term applied to the astrological signs of aries, cancer, libra and capricorn, because when the sun moved into these signs it marked the start of a new season. those born under a cardinal sign manifest this quality as a desire to initiate and to take

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

une to the conjurer's powers. according to an account by an ex-slave in lynchburg, a pastor who had graduated from virginia seminary believed that he had been poisoned by a spurned woman. even after receiving medicine from a conjure doctor, he took ill and died. a similar story from a former slave in nineteenth-century georgia claimed that a baptist preacher died from conjure after believing that snakes had invaded his body. and in an 1874 article, the new york times stated that it had been confirmed reports in clarksville, tennessee, that a black preacher had been ehoodooed f and, going "hopelessly insane" ultimately had to leave his pulpit.[41] these examples leave us with the problem of conjure harming.the malign use of supernatural power by practitioners. how did blacks respond to pers

" and "rattlesnakes teeth" that he was said to have removed from the bodies of "several sick people" a contemporary of long hercules was negro sampson, a practitioner in south carolina who frequently went about with "rattlesnakes in calabashes" which he would handle freely, putting them "into his pockets or bosom, and sometimes their heads into his mouth, without being bitten" beliefs surrounding snakes and rattlesnake fascination also had powerful occult overtones for whites in the new world environment. while it is unclear whether sampson's proficiency extended to other spiritual matters, his expertise with poison remedies (and serpents) point to indigenous african concepts and beliefs. in chapter 4 i explore the relationship between african american supernaturalism and healing.[32] blac

re illuminating in this regard. on observing the collective activities of "several old guinea negroes" the physician edward warren remarked that despite being "rampant christians" they also demonstrated a profound "faith in evil genii, charms, philters" and "habitually indulged in an infinitude of cabalistic rites and ceremonies, in which the gizzards of chickens, the livers of dogs, the heads of snakes and the tails of lizards played a mysterious but very conspicuous part" the significance of these african-derived practices does not become clear until we place them in the context of a developing african american christian tradition. emerging in various forms, these synthetic "christian" practices would have been familiar to african americans of various cultural positions, both creoles and

intuh people's bodies an duh people den fall ill an sometime die" he maintained. usually, these stories were relayed with the firm conviction of their veracity "since i came to talk with such good old christians who i known would not tell a lie" declared one unidentified writer in a letter to the southern workman "they told me they have seen ground puppies jump out of folks feet, and lizards and snakes" another account described a man that had been made sick by another's malicious "work "everytime they tried to give him soup or anything to eat, something would come crawling up in his throat and choke him" stated one onlooker "this fortuneteller said it was a turtle in his throat" after the man died, it was explained that the "turtle come up in his throat and choked him to death" although

er african american uses of plants as poisons, see william ed grime, botany of the black americans (st. clair shores, mich: scholarly press, 1976. 34. 32 md. arch. 178, december 1766, cited in catterall, judicial cases concerning slavery, maryland cases 1926.37, vol. 4, p. 46; archives of virginia, executive papers, june 1.july 27, 1802, cited in carroll, slave insurrections, p. 63. on the use of snakes' heads "groundpuppies" and other substances in conjure preparations see fanny bergen "plant and animal lore" memoirs of the american folklore society 8 (1899: esp. 14.15, 62; stewart culin "concerning negro sorcery in the united states" journal of american folklore 3 (1890: 286; newbell niles puckett, folk beliefs of the southern negro (chapel hill: university of north carolina press, 1926

COLLIER IRENE CHINESE MYTHOLOGY

imes for the purpose of bringing back the buddhist scriptures to china. the fictionalized account of his travels, totaling eighty-one adventures, forms the greater part of the novel.1 another important buddhist figure, kuan yin, the goddess of mercy, appears in the story as a guide to san zang and his pilgrim followers. she is very powerful and can break the chains of prisoners, remove venom from snakes, and deprive lightning of its power. 2 although the travelers are guided by the goddess kuan yin, they must use their own cunning to outwit the demons and dangers they encounter. the previous chapter depicts monkey s taoist powers. in this chapter, monkey converts to buddhism, but he continues to use the knowledge gained from his taoist training to combat evil. 109 after monkey outlasted th

finance the journey to india. like the buddha and kuan yin, he was greatly concerned about the selfishness and greed of his people. if, as they hoped, the pilgrims were successful in their quest, the merit of the new religion could be proclaimed throughout the land. however, the emperor knew that wandering souls could easily be lost in the cold high mountains of the journey. tigers, panthers, and snakes lurked in every forest. stories of these fierce animals were terrifying, but people also trembled at tales of strange ghosts and spirits who could change their shapes at will. when the emperor asked for pilgrims, no one stepped forward. at last, a humble monk named san zang offered to fetch the scriptures. san zang s fellow monks from the monastery were astonished that such an unassuming ma

DAVID ICKE CHILDREN OF THE MATRIX

the basques of spain; and the carians became known as the phoenicians- a very important fact, as will become clear soon.45 james churchward also documents the carians in the americas. the taureg people of north africa today, descendants of the tuarkes, have allowed some visitors to see their ancient cavern system in the ahaggar mountains where they have murals of their atlantean ancestors holding snakes and swords with tridents on the blades.46 people invited into the underground temples of the tuaregs claim to have seen green reptile "monsters" called ourans, which the tuaregs worship as the physical representations of their serpent goddess or "grandmother".47 the tuaregs also perform a dance in honour of the atlantean fire god, volcan or votan. the atlanteans and lemurians established co

ptah, who was introduced to ireland by egyptian members figure 14: the phoenician barati became the british britannia after the sumer empire arrived. on the left is an old british penny depicting britannia and alongside is barati on a phoenician coin. the stories told about these deities were the same atlantis revisited 63 of the sumerian empire.39 it is said of st patrick that he removed all the snakes from ireland. here are just some of the connections between north africa and the "emerald isle- ireland. the distinctive round towers in ireland are of phoenician origin and the irish harp (and scottish bagpipes) came from north africa, as did the name of the classic irish symbol, the shamrock. any three-leaf plant in egypt is known as a shamrukh. the rosary beads, such a symbol of the roma

work. it is possible that at least some of the reptilians originated on the earth and were driven out or, literally, forced underground at some point by the "nordics. this is not to say that all of these peoples are involved, only that significant groups of them are. this battle on earth is symbolised by stories such as the phoenician "st george" defeating the dragon and "st patrick" removing the snakes from ireland. but there was also crossbreeding between the serpent race and the nordics, which created the hybrid bloodlines that overwhelmingly became the ruling bloodlines of the aryan dynasties. brinsley le pour trench says in his book, the sky people (award books, new york, 1970) that the crossbreeding between the serpent race and the white race began on mars before it was destroyed by

f atlantis and lemuria. hansen established that the tuareg people in north africa, who claim to originate in atlantis, perform an identical dance. she also saw an ancient egyptian artefact that appeared to depict the very same dance. the sioux tribe insist that their ancestors were from atlantis via peru, and again the serpent or reptilian imagery is extremely prominent in the story. sioux means "snakes, as another tribe, the iroquois, means "serpents".39 the sioux ancient records say that after the demise of atlantis, their ancestors, who they call the turtles, travelled to the caribbean islands (from ka-rib, the atlantean serpent people)40 and went on to south america before heading north. they say these "turtle" people became known as the lakota and the sioux or "snakes. this story is a

immortals- a name that is common to many of these "serpent" centres. the island of iona off the scottish coast was formerly known as innis nan druidhneah or "island of the druids. the arch druids were indicated by the seven "serpent eggs" displayed on their breasts.54 the goddess artemis (dana, diana) was also depicted with eggs on her chest. was the legend of the mythical st patrick chasing the snakes out of ireland the destruction of the druid or adder network? if this was so, it happened for public consumption only as the knowledge was taken out of general circulation, but remained very much alive within the secret societies. egyptian serpents you find the same story of serpent symbolism in the country to which so many modern illuminati symbols and codes relate: egypt. the great temple

lted eve. with this, balder of the serpent cult was ejected by gunn or "cain" or miok (michael, the son of eve and adam. this is the origin, waddell says, of st michael casting out satan/lucifer from heaven.40 figure 26: the sumerian goddess adueni or atueni depicted as athene in a greek vase painting of the 5th century bc. she is dressed as a warrior goddess of the amazons or valkyries. note the snakes around her shoulders and the mass of swastikas on the robe 162 children of the matrix the battle of eden the edda tells of a war between the serpent cult and the forces of thor/indara for control of eden. as waddell remarks, the whole feel of the wolf-tribe, serpent cult, offensive in the "battle of eden" includes the anticipation of bombing by aeroplanes, red-hot missile projections, the b

demon crocodile, in an egyptian bas-relief of around 1000bc (see picture section).41 this is a version of st michael defeating the dragon. st michael, the sumerian-cappadocian deity, is portrayed as a dragon fighter. in india, balder is the "great deva (tiva, or "devil) felled by lord gan (cain).42 the stories of st patrick in ireland say that he was sent by "st michael the victor" to expel the "snakes" from ireland. when the phoenicians and others from the sumer empire landed in britain they named many places after st michael, as with st michael's mount in cornwall. when the christians began to build their churches on the ancient pagan sites, they inherited the name st michael for many of their churches. the edda describes how el, or "old mary" as it calls her, fled from the figure 27: t

s a cobra entwined around her neck. on the neck of the other one is the image of a woman, symbolic, says shaw, of fertility and procreation.12 these are some of the gifts associated with goddesses like artemis/diana. behind the row of pillars at the front of the building is a massive depiction of the rising sun- horus or, perhaps, the sun goddess known as sol. around this sun are six large golden snakes and inside this freemasonic holy-ofholies the serpent theme continues. shaw reports..the thing that is most noticeable is the way the walls are decorated with serpents. there are all kinds, some very long and large. many of the scottish rite degrees include the representation of serpents and i recognised them among those decorating the walls."13 secret society, serpent cult, and goddess sym

DAVID ICKE THE BIGGEST SECRET

man, giving spiritual knowledge tohumans.the reptile species has a long, long connection with the earth, going back more than150 million years to the dinosaurs and beyond. if we are to understand the true nature oflife we need to free our minds from the bonds of conditioning and realise that what wesee around us on earth is only a tiny fraction of possibility. the reptile species, likelizards and snakes, are but one form of the reptilian genetic stream in this universe.while the dinosaurs were not all cold-blooded reptiles, as modern research has shown,the reptiles and dinosaurs are closely related by physical appearance alone and bothhave spawned an amazing variety of different forms. the dinosaurs manifested aseverything from flying creatures, large and small, to the eight-ton, tyrannosa

because this type of programmingis more difficult after that. some are still brought into the programme after that age, butthis is rare. these children are put through even more gruesome torture to break downtheir developing minds. the programmers find out what phobias and fears the childrenhave and use those to terrify them. this includes putting children in dark confinedplaces with spiders and snakes. the children are told that if they play dead the snakesand spiders wont bite them, so encouraging them to dissociate. putting them in coffinsemphasises that. they are forced to kill and eat other children and they are immersed inexcrement, urine, and blood. most of the slave children will have experienced all thesethings and more by the age of four or five.93 one common sign of programming

DIABOLUS

of ancient persia translated by helen zimmerman. 13 whose pact with the devil was said to have lengthened his life and transformed him into a immortal daeva or demon, even later mythological reference that dragons and other serpents rise from his body. this can be connected by the libation vase which was of gudea, dated from 2350 b.c. which was found at telloh. this vase contains an image of two snakes entwined around a staff, representing magical power. and the beast which i saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority (revelation 13:2) slowly zohak became a demon, a dragon king whose companions were the druj and other demons of ahriman. in later lore zohak

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

erworld. vignette: the deceased spearing a crocodile. chapter xxxii [the chapter of] coming to carry the magical words from a man in the underworld. this chapter has no vignette. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (21 of 36 [8/10/2001 11:22:56 am] chapter xxxiii. the chapter of repulsing reptiles of all kinds. vignette: the deceased attacking four snakes with a knife in each hand. chapter xxxiv. the chapter of a man not being bitten by a serpent in the hall of the tomb.[3] this chapter has no vignette. chapter xxxv. the chapter of not being eaten by worms in the underworld [1. two variants (naville, todtenbuch, bd. i, bl. 38) show the deceased sitting before his heart, and the deceased presenting his heart to a triad of gods. 2. or the dece

ds, the enemies of the one became the enemies of the other, and the welfare of the one was the welfare of the other. when the egyptians personified the beneficent powers of nature, that is say, their gods, they usually gave to them human forms and conceived them in their own images; but when they personified the opposing powers they gave to them the shapes of noxious animals and reptiles, such as snakes and scorpions. as time went on, the moral ideas of good and right were attributed to the former, and evil and wickedness to the latter. the first personifications of light and darkness were horus and set, and in the combat--the prototype of the subsequent legends of marduk and tiamat, bel and the dragon, st. george and the dragon, and many others--which took place between them, the former w

at a huge worm or serpent was chosen by the egyptians as the type of the powers which were hostile to the dead and also of [1, deut. vi, 4. compare, deut. iv, 35; and, isaiah xlv, 5] p. cxxix the foe against whom the sun-god fought. already in the pyramid of unas a long section of the text contains nothing but formul, the recital of which was intended to protect the deceased from various kinds of snakes and worms.[1] these are exceedingly ancient, indeed, they may safely be said to form one of the oldest parts of the funeral literature of the egyptians, and we find from the later editions of the book of the dead and certain coptic works that the dread of the serpent as the emblem of physical and moral evil existed among the egyptians in all generations, and that, as will be seen later, the

exceedingly ancient, indeed, they may safely be said to form one of the oldest parts of the funeral literature of the egyptians, and we find from the later editions of the book of the dead and certain coptic works that the dread of the serpent as the emblem of physical and moral evil existed among the egyptians in all generations, and that, as will be seen later, the belief in a limbo filled with snakes swayed their minds long after they had been converted to christianity. the charms against serpents in the pyramid texts of the vth and vith dynasties have their equivalents in the xxxist and xxxiiird chapters of the book of the dead, which are found on coffins of the xith and xiith dynasties;[2] and in the xviiith dynasty we find vignettes in which the deceased is depicted in the act of spe

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

arity. alexander, he says, came in the course of his early travels to pella in macedon, where he found a unique breed of serpents, large, beautiful, and so tame and harmless that they were allowed by the inhabitants to enter their houses and play with children. a plan took shape in his brain that would help him attain the fame he craved. selecting the largest and finest specimen of the macedonian snakes that he could find, he carried it secretly to his destination. the temple that the credulous natives of abonotica had raised to apollo was surrounded by a moat, and alexander, ever ready to seize an opportunity wherever it presented itself, emptied a goose egg of its contents, placed within the shell a newly hatched serpent, and sunk it in the moat. he then informed the people that apollo h

ts 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, amulets of the teeth of the wild boar, and pieces of amber. the well-known serpent s egg of the druids was also pro

emanded. obviously, the barking of dogs is not sufficiently expressive for the purpose. after-death communications, however, do assert that animals also survive. nevertheless, as an interesting specula- encyclopedia of occultism& parapsychology. 5th ed. animals 57 tion, the direct voice communication given to h. dennis bradley should be registered. according to bradley, animals such as tigers and snakes, etc, go to an animal kingdom, there to be redrawn upon for physical life on earth. animals, such as dogs and cats, that are capable of love and loyalty live with the spirits in their plane. said andrew lang, knowing cases in which phantasms of dogs have been seen and heard collectively by several persons simultaneously, i tend to agree with the tribes of north-west central queensland that

an interdisciplinary team of anthropologists, medical researchers, and religious studies specialists. such claimed abilities included thrusting unsterilized knives and spears through the flesh without experiencing pain, bleeding, or infection; drinking or immersing parts of the body in boiling water without pain or tissue damage; drinking poison or receiving bites from poisonous creatures such as snakes and scorpions without the expected morbid effects; chewing and swallowing glass without the expected pain and tissue damage; handling fire without being burned; radically modulating body or skin temperature; all methods of controlling pain, immune function, and metabolism; and unusual longevity. the group undertook the first-ever study of ethiopian christian orthodox ascetics, who possessed

r of life had given him power over his own death. it took him five years to bring the mohawks, oneida, seneca, and cayuga into the original confederacy based on the three principles. he and hiawatha then moved to onondaga land, the land ruled by the man who had killed hiawatha s wife. here he performed a miracle of healing on the chief, who was mentally ill. deganawidah is said to have combed the snakes (evil and insane thoughts) from his head. the chief became an immediate convert. at the ceremony creating the league of five nations, he led in the planting of a tree of peace, and uprooting another tree, the peoples weapons were symbolically tossed into the hole. the league was a representative democracy well known to benjamin franklin and has been seen as one of the models upon which the

mysterious reappearances at a great distance, and some old and new examples are discussed elsewhere as incidents of teleportation. in the case of spiritualist mediums, the claimed phenomenon usually involves theories of dematerialization (rendering physical matter intangible) with rematerialization at a distance. in the case of inanimate objects or small living creatures (such as insects, birds, snakes, the appearance or disappearance over a distance is termed an apport. to date there is neither a satisfactory theory to account for paranormal transportation, nor any verified case illustrative of its occurrence. reports of such cases must be considered highly questionable, especially in light of the numerous verified cases of fraudulently produced apports. the books of charles fort meticul

mals are able to sense the approach of earthquakes. one of the earliest writers to record this belief was pliny the elder (ca. 23.79 c.e, and it has persisted even until today. it was reported that weeks before the great west indian earthquake with the eruption of mount pelee in martinique in 1902 cattle became so uneasy that they could hardly be managed, dogs were fearful and howled continually, snakes left the vicinity of the volcano, and even the birds ceased to sing and left the trees on the 465 mountainside. such claims were often considered superstitious folklore, but are now taken seriously by scientists and parapsychologists, who refer to the phenomenon as anpsi, the psi faculty in animals. there is ample evidence that animals do in fact behave in an unusual way prior to earthquake

techniques of predicting earthquakes. in addition to using electronic equipment to monitor earth sounds and the study of fluctuating water levels, the chinese also study unusual animal behavior in an attempt to scientifically verify folk beliefs. chinese farmers have believed for centuries that the onset of earthquakes is signaled by such unusual animal behavior as dogs howling, fish leaping, and snakes and rats emerging from hiding. similar observations have been reported from other countries. in japan, fish have been reported to appear in large numbers in areas where they were normally scarce. japanese householders in earthquake areas often keep goldfish in a bowl; if the fish swim about in a frantic manner, it is believed to signal an approaching earthquake. rabbits and deer have been o

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

the divine within oneself. rituals roles of reclaiming the leading of public rituals teach new ways of doing magic in large groups with participants of all degrees of magical expertise and inspire the creation of methods and roles to meet these changing circumstances. among those roles are crows, who oversee everything from an individual ritual to teaching plans to overall collective activities. snakes view things from the ground, the little, down-to-earth things. dragons guard the perimeters of circles in public outdoor spaces such as beaches so that participants can work undistracted by curious passersby; they do not directly participate in the work of a ritual because they are providing a buffer between the public and the inner circle. in this role, dragons are similar to what are call

witches in the cemetery of the esquiline. under the light of the new moon they crawled about looking for poisonous herbs and bones. they called the specters to a banquet consisting of a black lamb torn to pieces with their teeth, and afterward these phantoms had to answer the questions of the sorceresses. witches made images of their victims and prayed to the infernal powers for help; hounds and snakes glided over the ground, the moon turned to blood, and as the images were melted so the lives of the victims ebbed away. virgil gives a picture of a sorceress performing love-magic by means of a waxen image of the youth whose love she desired. lucan, in his pharsalia, discusses thessaly, notorious in all ages for sorcery, and drew a terrific figure of erichtho, a sorceress of illimitable pow

ght ceremony and invested with a magic drum. many of the tricks of the priesthood were merely those of ordinary conjuring, such as the rope trick, but some of the illusions were exceedingly striking. with their hands and feet tied together, the tadibe sat on a carpet of reindeer skin and, putting out the light, summoned the assistance of the spirits. peculiar noises heralded the spirits approach, snakes hissed and bears growled, the lights were rekindled, and the tadibe s hands and feet were untied. the samoyeds sacrificed often to the dead and performed various ceremonies in their honor, but they believed that only the souls of the tadibes enjoyed immortality, hovering in the air and demanding frequent sacrifices. further to the east, inhabiting the more northerly part of siberia, lived t

story of the garden of eden. the snake has often been regarded as a fertility symbol. in the mayan scripture popul vuh, the plumed serpent assists in the creation of life, as it does in the beliefs of the aztec and the pueblo indians. the deity dambollah, an african deity most frequently pictured as a serpent, is central to haitian voudou. various american indian tribes have dances in which live snakes are carried, while the yokut shamans of central california handled rattlesnakes at public ceremonies. in the early twentieth century, among members of the church of god (cleveland, tennessee, one of the early pentecostal churches to emerge in the appalachian mountains of the american southeast, the handling of poisonous snakes took on a new life and importance. these practices arose from a

ings, and especially in abstention from fluid. they carry this fasting to such an excess as to affect the nervous system and brain. certain herbs are eaten to hasten this stage. they pass days in solitude, and, when thoroughly worked up to an hysterical condition, they see spirits and ghosts, and have strange visions. it is necessary, furthermore, that they should eat live toads and some kinds of snakes. certain little birds are plucked alive and then devoured, their power of whistling being supposed to be thus communicated to the witch-doctor. there are other features in the preliminary training which need not be mentioned, and when the initiatory stage has been satisfactorily passed, they are instructed in the mysteries under pledge of secrecy. after that their future depends upon themse

n outwardly nothing is visible and the vision must have taken place internally (see psychic photography. a still stronger proof of objectivity is furnished by cases of veridical visions in which the perception is afterward found to be a true visual representation of incidents taking place at a distance. on the other hand, no objectivity is discoverable in degenerative hallucinations, the dogs and snakes of the drunkard, the scarlet fire of the epileptic, or the visions of the psychotic. inner vision may be developed empirically in crystal gazing and afford fruitful study for the determination of what elements are externalized from the subconscious mind of the scryer or of discarnate intelligences. visions may also be distinguished as either spontaneous or induced (see also transposition of

EVERBURNING LAMPS

so much oil should perish. on the smaller one were these words- abite hinc pessimi fures vos quid vultis, vestris cum oculis emisitiis. abite hinc, vestro cum mercurio petasato caduceato que donum hoc maximum, maximus olybius plutoni sacrum facit. get ye hence, most wicked thieves, what do you desire with your rolling eyes? get ye hence with your broad hatted mercury carrying a wand with twisted snakes. maximus olybius makes this, his greatest offering, sacred to pluto. see "f. licetus" cap. ix, and "scardeonius, de antiq. urbis patavinae; rubeus, de destillatione" and "lazius, wolfhang" lib. iii, cap.18. hermolaus barbarus, in his corollary to dioscorides, speaks of a wondrous liquor to sustain combustion, known to democritus and trismegistus. jacobus mancinus wrote to licetus that he kn

FREEMASONS SATANISM AND SYMBOLISM

onry does. as a man is invited to go up the degrees, he is told more and more things, until finally, about the 28th degree, he realizes he is worshipping lucifer, the good god. he has been mightily prepared for this revelation, so he can "look on such a brilliant influx of spiritual light without damaging his vision" 6 "all the buddhist crosses in ireland had serpents carved upon them. wreaths of snakes are on the columns of the ancient hindu temple at burwah-sangor "among the egyptians, it was a symbol of divine wisdom, when extended at length; and with its tail in its mouth, of eternity [again, pike capitalized divine wisdom and eternity, denoting deity] all the pagans in every era have used the serpent to worship and to consider as symbolic of wisdom. a satanic book of symbols, entitled

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

ate as st. patrick, and who probably early in the fifth century of our era amused themselves by chiseling from the irish monuments many of the symbols of the female power, removed also the figures of serpents which had for ages appeared in connection with the emblems of woman, and by this act won the plaudits of an admiring christian world; chiefly, however, for the skill manifested in "banishing snakes from ireland" in addition to this dignified amusement, we find that the same person or set of persons ordered to be burned hundreds of volumes of the choicest irish literature, volumes which contained the annals of the ancient irish nation, and in which, it is believed, was stored much actual information concerning the remote antiquity of the human race. the extent to which the worship of t

GILBERT THE MAGICAL MASON

to it, lest the value of so much oil should perish. onthesmaller one were these words: abite kinepessimifures vos quiduultis,vestriscumoculisemisitiis.abite hinc,vestrocummercuriopetasatocaduceatoquedonumhocmaximum, maximusolybiuspluumisacrumtacit. get ye hence, most wicked thieves, what do you desire with your rolling eyes? get ye hence with your broad hatted mercury carrying a wand with twisted snakes. maximus olybius makes this, his greatest offering, sacred to pluto. see f. licetus, cap.ix.,andscardeonius,de antiq.urbispataoine;rubeus,de destillatione,and lazius, wolfhang, lib.iii.,cap. 18.thoughts ontheever-burning lamps 63hermolaus barbarus, in his corollary to dioscorides, speaks of a wondrous liquor to sustain combustion, known to democ255 ritusandtrismegistus. jacobus mancinus wro

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

h as taking possession, and to ward off danger. it is recommended to throw quickly over the treasure either bread, or a piece of clothing worn next the skin, or a three-halfpeuuy piece (superst. i, 218. 224. 612. see the passages on fire, quoted p. 602-3. but the hoard is indicated and guarded. indicated by the re-appearance of those vanished heroes and white dames; indicated and watched by dogs, snakes, dragons. also the flickering flame (wavcr-lowe, p. 602) or the flower in bloom bewrays it, and swarming beetles (p. 694) are a sign of it (see suppl. to get into the mountain in which it is concealed, one usually needs a plant or root to clear the way, to burst the door. the folktales simply call it a beautiful wonderfloiver, which the favoured person finds and sticks in his hat: all at on

ndoubtedly a rod of magic influence. a story in full detail of a ivishing-staff that st. columban gave away to a poor man, and which he smashed at the bidding of his wife, may be found in adamanni scoti vita s. columbae cap. 24 (canisii lect. antiq, tom. 5. and now our surest guide to the original meaning of the wishing- i'od is the ktjpvkeiov of hermes (the caduceus of mercury: a staff" with two snakes twining round it. but these snakes appear to have been first formed by the boughs of the olive, so that the older pd^so (od. 24, 2) probably had the forked figure of our wishing-rod [hhree times twisted' p. 975. the hymn to mei'c. 527 calls it 6\l3ou koi ttxovtov pd/bsov ^pva-eirjv, rpitrettjxov' golden (as in the nib. lay, three-leaved, bringing luck and^ literary history of the wishing-ro

escribe a hlack fowl without even the smallest white feather, else the devil breaks the lifter^s neck for him (bechst. 4, 207. enchanted money has had the curse pronounced on it, that he alone shall find it who ploughs it out with a pair of hlack cocks; one man carved himself a tiny plough for the purpose, and accomplished the lifting, reusch's samland p. 29 (see suppl. but on the hoard lie dogs, snakes, dragons to guard it, ds. no. 13. 159. schm. 2, 209. in annales corbej. ad an. 1048 (paulhni p. 386' aiunt in brunsberg magnum thesaurum absconditum esse, quem niger canis custodit cum oculis igneis' and in the carmen de brunsbergo (paullini p. 599: horrendus canis est tenebrosum vinctus ad antrum, thesauri custos, qui latet imus ibi; igneus est visus, color atque nigcrrimus illi, os patulu

worked into the collar. the shirt sent to herakles, drenched in dragon's blood, is well known. 8 iibel ovgen, parz. 407, 8 are spiteful eyes; whereas' ein boesez ouge' 71, 16 is a weak, sore eye. 1100 magic' some evil eye lias been at it; to look at a beast with sbarp eyes. in virgil's eel. 3, 103' nescio quis teneros oculus mihi fascinat agnos' the renner 18014 says, tlie glance of the eye kills snakes, scares wolves, hatches ostrich-eggs, breeds leprosy. eadulfi ardentis homil. 42' cavete ab illis qui dicunt, quosdam ocuus urentibus alios fascinare* persius 2, 34 has urentes oculi; andfascinare, jsaakaivetv with the ancients meant chiefly this kind of sorcery. the on. expression is sion-hverfing, look-throwing' sundr stauk sula for sion iotuns' asunder burst the pillar at the look of the

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

hisi, and especially soini (conf. kalewala, rune 19. this soini or kullervo bears the nickname of kalki (schalk, rogue; when an infant three days old, he tore up his baby-linen; sold to a carelian smith, and set to mind the baby, he dug its eyes out, killed it, and burnt the cradle. then, when his master ordered him to fence the fields in, he took whole fir-trees and pines, and wattled them with snakes; after that, he 1 stonehenge, as. stanhenge(-hanging, near salisbury, in welsh choirgaur ;at. chorea gigantum; ace. to giraldus cambr. rom cap. 18, a cairn brought by giants africa to spain (palgrave s hist, of as, p. 50; conf. diefenbach s celtica 2 -n gurmun is said to be born of africa. i ooq, han sprans saa vildt i bjerget om, og blev tilflintesten* i!i blev tu en kampenteen graa. 1, 23

h words fire and water get wedded together. 3 the heliconian horse-fount (iirirokprjvr) was struck open by pegasus: novi watek. heilawac. 585 the ground, and water bubbles up. but there are two theories even more generally received: that the water of sacred brooks and rivers is in the first instance poured by gods and superior beings out of bowls or urns; and that springs and wells are guarded by snakes or dragons lying near them (see suppl. water drawn at a holy season, at midnight, before sunrise, and in solemn silence, bore till a recent time the name of heilawdc, heilwdcj heilwcege. the first form, retaining the connecting vowel after a long syllable, proves the antiquity of the word, whose sacred meaning secured it against change. ms. 2, 149b: i man seit (saith) von heilawdge uns vil

nor sowed the fields he fertilized, but robbed and murdered, so that his bright wave was befouled with the blood of the slain. and the lake mourned; and one evening he called his fish together, and mounted with them into the air. the brigands hearing a din cried: the eim has left his bed, let us collect his fish and hidden treasure. but the fish were gone, and nothing was found at the bottom but snakes, toads and salamanders, which came creeping out and lodged with the ruffian brood. but the eim rose higher and higher, and swept like a white cloud through the air; said the hunters in the woods: what is this murky weather passing over us? and the herdsmen: what white swan is flying in the sky? all night he hung among the stars, at morn the reapers spied him, how that he was sinking, and th

knowing bird? the jay also is in lettic sihls. to the swed. lapps taitne signifies not only wood-pecker, but superstitious divination; tayetet is to understand. in view of that, our specht (woodpecker) seems to belong to a lost root spihan, spah, spahun, whence also spehon (explorare, and spahi (sapiens, prudens. mag. der lett. lit. gesellsch, mitau 1838. 6, 151. 684 teees and animals. reptiles. snakes, by the beauty of their shape and the terror of their bite, seem above all animals to command awe and rever ence. a great many stories tell of an exchange of form between men and snakes: an almost infallible sign of their having been worshipped. beings that had passed out of human into animal shapes, and were able to return into the former at need, these heathenism was inclined to regard as

d the terror of their bite, seem above all animals to command awe and rever ence. a great many stories tell of an exchange of form between men and snakes: an almost infallible sign of their having been worshipped. beings that had passed out of human into animal shapes, and were able to return into the former at need, these heathenism was inclined to regard as sacred; it worshipped kind beneficent snakes, whilst in christian opinion the notion of snakes being malignant and diabolic predominates. the same vita barbati, which we had to thank for information on the tree-cultus of the lombards (p. 649, tells us likewise of a worship of snakes: his vero diebus, quamvis sacra baptismatis unda langobardi abluerentur, tamen priscum gentilitatis ritum tenentes, sive bestiali mente degebant, bestiae

e long (temme s pomm. sagen no. 257. once, when a woman lay asleep, a snake crept into her open mouth, and when she gave birth to a child, the snake lay tightly coiled round its neck, and could only be got away by a milkbath; but it never left the baby s side, it lay in bed with it, and ate out of its bowl, without doing it any harm (moneys anz. 8, 530. then other accounts speak of a multitude of snakes filling house and yard, whose king was distinguished by a glittering crown on his head. when he left the yard, all the rest would accompany him; in the stable where he lived, they swarmed so plentifully, that the maids feeding the cattle would take them out of the crib by armfuls. they were friendly to the cattle and the people; but a new farmer shot their king, and they all departed, and w

the lights of heaven in their sad plight, a tremendous uproar is made with musical and other instruments, till arakho is scared away. 2 here a noticeable 1 morgenblatt 1817 p. 159a; conf. niebuhr s beschr. arab. 119. 120. 2 benj. bergmann s nomad, streifereien 3, 41. ace. to georgii alphab. tibetan. p. 189, it is monsters called tracehn, with their upper parts shaped like men, and the lower like snakes, that lie in wait for the sun and moon [south of l. baikal it is the king of hell that tries to swallow the moon. teanb] 708 sky and stabs. feature is the inquiry made of the sun and moon, who overlook the world and know all secrets (castrevs myth. 62. so in our fairytales the seeker asks of the sun, moon and stars (kinderm. no. 25. 88; conf. 3, 218-9, some of whom are found helpful and sym

f into the bucket; he pretends he is sitting in paradis down there, only there is no getting to it but by taking einen tuk (plunge) in die helle. the well easily leads to the notion of bathing: ze helle laden msh. 2, 254a; for you can bathe in fire and brimstone too (see suppl. christian and heathen notions on the punishments of the lost are found mixed in the solarlioft of the edda, ssem. 128-9. snakes, adders, dragons dwell in the christian hell (csedm. 270-1, as at the hvergelmir root (p. 796. it is striking how the poem of oswald (haupt s zeitschr. 2, 125) represents a dead heathen woman as a she-ivolf, with the devils pouring pitch and brimstone down her throat. dante in his purgatorio and inferno mixes up what he finds handed down by the mid. ages and classical literature. read also

HANDBOOK OF EGYPTIAN MYTHOLOGY

amid texts have been found in the pyramids of five old kingdom kings and three queens. no two pyramids have exactly the same selection. no illustrations accompany the pyramid texts, though the ceilings of royal burial chambers were usually decorated with stars. many hieroglyphic signs consist of images of living creatures. in the writing of the pyramid texts, potentially harmful creatures such as snakes, scorpions, and some kinds of birds and people are often shown dismembered or skewered with knives. this suggests that there was a strong fear of the latent power of images during this period. the texts themselves seem to have been adapted from a variety of genres, such as hymns, lists of divine names and epithets, spells from the type of magic used in daily life, and the recitations that a

s father s headdress and is burned by its serpent guardian. eventually, geb is accepted as ruler and has to rally his forces to defend egypt against the children of apophis. more usually, geb was regarded as the legitimate ruler of everything on earth. in the book of the heavenly cow, geb seems to be the chosen heir of the departing sun god. the warnings in this text about the need to control the snakes who are in the earth and the water suggest that geb s reign was not thought of as a peaceful one. in the fragmentary tale of astarte and the sea, a sea monster opposes the gods and exacts tribute from geb and nut. a few scattered references allude to a myth in which osiris tries to seize power from his father, geb.32 when geb passed on the throne to his eldest son, osiris, it might be logic

r, an egyptian survives a shipwreck in the red sea and is washed ashore on a paradise island. when he makes an offering to the gods to thank them for the food he finds on the island, a giant humanheaded serpent appears. the sailor is terrified, but the serpent promises that no harm will come to him and that he will be reunited with his family. the serpent reveals that there were once seventy-five snakes on the island, suggesting that he may be the creator sun god who traditionally had seventy-five forms. the serpent eventually sends the sailor back to egypt laden with treasure but warns him that he will never find the island of the spirit again. the hero of this tale does not behave heroically in the sense of being particularly strong, brave, or selfless. all the sailor does is show the pr

terrifying deities in the egyptian pantheon were evoked to combat the chaos serpent and destroy all the aspects of his being, such as his body, his name, his shadow, and his magic. priests acted out this unending war by drawing pictures or making models of apophis. these were cursed and then destroyed by stabbing, trampling, and burning. see also atum; boats; crocodiles; feline deities; ra; seth; snakes references and further reading: j. f. borghouts. the evil eye of apophis. journal of egyptian archaeology 59 (1973: 114 150. e. hornung. the triumph of magic: the sun god s victory over apophis. in the valley of the kings: horizon of eternity. london and new york: 1990, 103 113. primary sources: ct 414; bd 17, 39, 108; ad; bod; bog; brp arsaphes see heryshef ash ash was the god of the weste

t a later stage in mythical history, ra-atum and his warrior daughter fought a great battle against the forces of chaos. the key event was the slaughter of the chaos monster apophis under the ished tree. this was a sacred tree growing in heliopolis that was linked to the destiny of all beings. during this battle, ra-atum took the form of a cat, a mongoose, or an ichneumon, all predators that kill snakes (see figure 22. in solar mythology atum was often paired with khepri. they were complementary opposites, the setting and rising sun. in some underworld books, atum is shown as an elderly man leaning on a stick. this is a rare phenomenon in egyptian art, but it reflects the literary tradition that the sun god aged and became vulnerable to rebellions by deities and people. such rebellions led

ix of egypt. in the cult of ra sun-worship in ancient egypt. london: 2001, 27 30. primary sources: pt 600; ct 76, 335; bd 13, 17, 29b, 83; herodotus h ii.73 bes and beset bes and beset were protective dwarf deities closely associated with childbirth and rebirth. a number of dwarf deities are known from egyptian art under the names of aha, hity (haty, or bes. they often appear in groups strangling snakes, waving knives, or playing musical instruments. aha, whose name means fighter, attacked and overcame the forces of evil such as demons, chaos serpents, and foreign sorcerers. hity was a kind of divine exorcist who drove away evil by stamping, dancing, and banging a drum or a tambourine. bes, and the female counterpart whom egyptologists call beset, performed similar functions. by the end of

ght boat (mesektet. it is possible that the two huge cedar-wood boats buried beside the great pyramid of khufu (cheops) represented these barques. the sun god can be shown alone in the day boat, but in the night boat other deities usually stand on deck ready to defend the vulnerable nocturnal form of the sun. the dangers included submerged sandbanks and attacks by hostile crocodiles, turtles, and snakes. the worst of these enemies was the monstrous chaos serpent apophis. sometimes the solar barque was surrounded or followed by a whole fleet of small boats carrying various protective deities and emblems. the prow and stern posts of these boats terminate in crowns, snakes, or human or animal heads. the moon god and many star deities were also pictured traveling the heavens in boats. as early

o represented royal power at its most brutal. kings were described as striking down their enemies as sekhmet had destroyed the enemies of ra. satirical cartoons that showed valiant mice winning a war against cats may have been a coded way of expressing the hope that ordinary egyptians could overcome royal tyranny. see also apophis; atum; bastet; hathor; mut; onuris; ra; satet and anuket; sekhmet; snakes; stars and planets; thoth references and further reading: j. c. darnell. the apotropaic goddess in the eye. studien zur alt gyptischen kultur 24 (1997: 35 48. 130 handbook of egyptian mythology h. te velde. mut, the eye of re. studien zur alt gyptischen kultur beiheft 3 (1988: 395 403. primary sources: ct 76, 80, 1000; bd 17; crossword hymn; bhc; mut ritual; brp; sekhmet litany; kom ombo te

HEAVEN HELL

with the boat of p. 107 [paragraph continues] afu-ra is a smaller boat, in which the coming into being of osiris is depicted, and the beetle is there to typify the presence of osiris, and to lead afu-ra on his way through the division (vol. i, p. 7. as afu-ra is preceded by a number of forms of the sun-god, so the "form of osiris" kheper-en-asar, is preceded by a number of osirian deities, three snakes and three goddesses, among them being neith of the north, neith of the south, and the rare goddess artet (vol. i, p. 7. the direction in which afu-ra is moving is northwards, and we may glance at the beings who are on the banks of the river of the tuat. on the right hand are nine apes "which sing to ra as he entereth the tuat" nine gods and twelve goddesses, who sing praises unto ra, and tw

of the god to wish to be with him after their departure from this world. the cult of seker is one of the oldest in egypt, and in its earliest form it, no doubt, represents the belief as to the future life of some of the most primitive inhabitants of the country; in fact, it must have originated at a period when some influential body of priests taught that death was the end of all things, and when snakes and bulls were the commonest forms under which the gods of the neighbourhood of memphis were worshipped. the oldest presentment of the land of seker which we have is, of course, not older than the xviiith or xixth dynasty, and it must be remembered that it is the work of the priests of thebes, who would be certain to remove any texts, figures, or details which they found inconvenient for th

HELENA BLAVATSKY NIGHTMARE TALES

perstitions of his youth. franz did not answer; but with a calmness awful to behold, he left his place, took down his violin from thewall where it was hanging, and, with one powerful grasp of the chords, he tore them out and flung them intothe fire. samuel suppressed a cry of horror. the chords were hissing upon the coals, where, among the blazing logs,they wriggled and curled like so many living snakes "by the witches of thessaly and the dark arts of circe" he exclaimed, with foaming mouth and his eyesburning like coals "by the furies of hell and pluto himself, i now swear, in thy presence, o samuel, mymaster, never to touch a violin again until i can string it with four human chords. may i be accursed for everand ever if i do" he fell senseless on the floor, with a deep sob, that ended l

ion and, lifting once more his bow, drewthe first note. then the public enthusiasm reached its acme, and soon knew no bounds. the listeners heard and saw indeed.the witches' voices resounded in the air, and beyond all the other voices one voice was heard- discordant, and unlike to human sounds it seem'd of dogs the bark, of wolves the howl; the doleful screechings of the midnight owl; the hiss of snakes, the hungry lion's roar; the sounds of billows beating on the shore; the groan of winds among the leafy wood, and burst of thunder from the rending cloud 'twas these, all these in one. the magic bow was drawing forth its last quivering sounds- famous among prodigious musical feats--imitating the precipitate flight of the witches before bright dawn; of the unholy women saturated with thefume

HP LOVECRAFT A DARK LORE

ically fabulous, so that only generous clothing could ever have enabled it to walk on earth unchallenged or uneradicated. above the waist it was semi-anthropomorphic; though its chest, where the dog's rending paws still rested watchfully, had the leathery, reticulated hide of a crocodile or alligator. the back was piebald with yellow and black, and dimly suggested the squamous covering of certain snakes. below the waist, though, it was the worst; for here all human resemblance left off and sheer phantasy began. the skin was thickly covered with coarse black fur, and from the abdomen a score of long greenish-grey tentacles with red sucking mouths protruded limply. their arrangement was odd, and seemed to follow the symmetries of some cosmic geometry unknown to earth or the solar system. on

k, and i believe i would have noticed its morbidity even had i been ignorant of the terror that stalked there. of wild creatures there were none-they are wise when death leers close. the ancient lightning-scarred trees seemed unnaturally large and twisted, and the other vegetation unnaturally thick and feverish, while curious mounds and hummocks in the weedy, fulgurite-pitted earth reminded me of snakes and dead men's skulls swelled to gigantic proportions. fear had lurked on tempest mountain for more than a century. this i learned at once from newspaper accounts of the catastrophe which first brought the region to the world's notice. the place is a remote, lonely elevation in that part of the catskills where dutch civilization once feebly and transiently penetrated, leaving behind as it r

eaming morasses, fluttered in the heavy air, or spouted in the seas and lakes; and among these i fancied i could vaguely recognise lesser, archaic prototypes of many forms- dinosaurs, pterodactyls, ichthyosaurs, labyrinthodonts, plesiosaurs, and the like-made familiar through palaeontology. of birds or mammals there were none that i could discover. the ground and swamps were constantly alive with snakes, lizards, and crocodiles while insects buzzed incessantly among the lush vegetation. and far out at sea, unspied and unknown monsters spouted mountainous columns of foam into the vaporous sky. once i was taken under the ocean in a gigantic submarine vessel with searchlights, and glimpsed some living horrors of awesome magnitude. i saw also the ruins of incredible sunken cities, and the weal

HP LOVECRAFT THE LURKING FEAR

k, and i believe i would have noticed its morbidity even had i been ignorant of the terror that stalked there. of wild creatures there were none-they are wise when death leers close. the ancient lightning-scarred trees seemed unnaturally large and twisted, and the other vegetation unnaturally thick and feverish, while curious mounds and hummocks in the weedy, fulgurite-pitted earth reminded me of snakes and dead men's skulls swelled to gigantic proportions. fear had lurked on tempest mountain for more than a century. this i learned at once from newspaper accounts of the catastrophe which first brought the region to the world's notice. the place is a remote, lonely elevation in that part of the catskills where dutch civiisation once feebly and transiently penetrated, leaving behind as it re

IRISH WITCHCRAFT AND DEMONOLOGY

dern illustrations of cattle- and milk-