Michael Wynn's Occult Reference Library
STORM,STORMS

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

orica. but wuotan, as voma, is the noise of the rushing air, and we saw him hml the cudgel, as thorr does the hammer- as zeus also is rplros, from which tpiroyiveta is more easily explained than by her birth from his head (see suppl* ielfric's glosses 56% altanus: woden. altanus, like summanus, an epithet of jove, the altissimus; else altanus, as the name of a wind, might also have to do with the storm of the' wiitende heer* the greek fiivos would be well adapted to unite the meanings of courage, fury (mut, wut, wish, will, thought. wodan. 1g3 believe, liow wuotau, wish and will should touch one another (see suppl. with the largitor opum may also be connected the as. wela, os. welo, ohg. wolo, welo= opes, felicitas [weal, wealth, and wela conies up several times almost as a personification

er sicli erblecket. if this plechan is akin to plih (fulgur, we must suppose two verbs plihhan pleih, and plehhan plah, the second derived from the first. ulav. bksic, blisk, but boh. bozhi posel, god's messenger, lightning-flash. euss. molniya, iserv. munya, fem (see suppl. thunar. 179 when the simple donner is used in that sense: sluoc alse ein doner ]ioth. 1747. liiure hat der scliiir (shower, storm) erslagen, ms. 3, 228; commonly donnerschlag, uitzschlag. ohg. uig-scuz(-shot, fulgurum jactiis, n. cap. 13; mhg. uickcschoz, barl. 2, 26. 253, 27, and uicschoz, martina 205; fiurin doncrstrdlc, parz. 104, 1; do7ircslac, iw. g51; ter scuz tero fiurentun donerstrdlo (ardentis fulminis, erscozen mit tien donerstrdlon, n. bth. 18. 175; mhg. u-etterstrahl, hlitzstrahl, donnerstrahl. mhg. wilder

re i judge that the notion of arrows being shot loildcr ffu der liz dem donre snellet, troj. 7073. doners pfue, turnei von nantlieiz 35. 150) was merely imitated from the krjka aiof, tela jovis; the true teutonic donar throws wedge-shaped stones from the sky' ez wart nie stein geworfen dar er enkieme von der schure' there was never stone thrown there (into the castle high, unless it came from the storm, ecke 203. ein vlins (flint) von donrestrtden. wolfram 9, 32. ein lierze daz von vlinse ime donrc gewahsen wsere (a heart made of the hint in thunder, wh. 12, 16. schilrestein, bit. 10332. sehmverstein, suchenw. 33, 83. so slahe mich ein doncrstein! ms. h. 3, 202 "we now call it donnevkeil, swed. ksk-vigg(-wedge; and in popular belief, there darts out of the cloud together with the flash a b

vigg(-wedge; and in popular belief, there darts out of the cloud together with the flash a black iccdgc, which buries itself in the earth as deep as the liighest church-tower is high^ but every time it thunders again, it begins to rise nearer to the surface, and after seven years you may find it above ground. any house in which it is preserved, is proof against damage by lightning; when a thunder-storm is coming on, it begins to sweat^ such stones are also called donnerdxie(-axes) donnersteine, donnerhammer, alhschossc (elfshots, strahlsteine, teufelsfinger, engl, thunder-holts, swed. thors viggc, dan. tordcnhile, tordenstraale (v. infra, ch. xxxvii^ and stone hammers and knives found in ancient tombs bear the same name. saxo gram. p. 236: inusitati ponderis malleos, quos jovialcs voca^ tl

lus (pertz 2, 468, and he is said to farneman, as. forniman, carry off, as hild (bellona) does elsewhere: dat inan wic fornam, hildebr. lied; in as: wig ealle fornam, beow. 2155; wig fornom. cod. exon. 291, 11. do we not still say, war or battle snatched them all away? a remarkable gloss in the old cod. sangall. 913, p. 193, has 'turbines= ziu (we have no business to write zui, which may mean the storm of war, the imars trux, saevus, or possibly the literal whirlwind, on which mythical names are sometimes bestowed; so it is either zio himself, or a synonymous female personification ziu, bearing tlie same relation to zio as diu (ancilla) to dio (servus. here comes in another string of explanations, overbold as some of them may seem. as eresburg is just as often spelt hcrcsburg by the franki

find their way into the spurious vita suiberti cap. 7. 2 another thought has struck my mind about fosete. in the appendix to the heldenbuch, ecke, vasat, abentrot are styled brothers. the form fasat instead of the usual fasolt need not be a mistake; there are several qhg. men's names in -at, and os. in -ad -id, so that fasat and fasolt can hold their ground side by side. now fasolt (conf. ch. xx. storm) and ecke were known as god-giants of wind and water, abentrot as a da;mon of light. as ecke-oegir was worshipped on the eider and in lassoe, so might fosite be in helgoland. the connexion with i'^orse^i must not be let go, l)ut its meaning as for-seti, fora-sizo becomes dubious, and i feel inclined to explain it as for'-eti from fors [a whirling stream' force' in cmnbld, dan. fos, and to as

ure-worsliip supplanted by the aso:=i, rests mainly on the antithesis of an okul^urr to asaf^orr, of lo^'i to loki, and probably of hler to oegir, each pair respectively standing for thunder, tire, 244 othee gods. never once names the eddie lold, tells wonderful things of this' ugarthilocus' pp. 163-6: he .paints him as a gigantic semi-divine monster, who dwells in a distant land, is invoked in a storm like other gods, and grants his aid. a valiant hero, named thorkill, brooks the adventurous journey to ugarthilocus: all this is but legendary variation of the visit which, in snorri, thorr pays to utgarsaloki. still it is worth noticing, that thorkill plucks out one of ugarthilocus's huge spear-like hairs, and takes it home with him (saxo 165-6. the titgarcpar were the uttermost borders of

riae deditus, qui frequenter mare transiret; hie quodam tempore maxima tempestate in medio mari deprehenditur, ab omnibus conclamatur, et nil nisi ultimus vitae terminus timetur. tandem tinito aliquanto tempore auxilium beati godehardi implorabant, et argenteam navim delaturos, si evaderent, devoverunt. hos in ecclesia nostra navim argenteam deferentes postea vidimus (in king lothair's time. in a storm at sea, sailors take vows: e chi dice, una nave vo far fare, e 'poi portarla in vienna al gran barone; buovo d'antona 5, 32. the lapps at holda, holle. 265 sueves of tacitus's time must have done honour to tlicir goddess by carrying- her ship about. the forcing of unmarried young women to take part in the festival is like the constraint put upon the weavers in eipuaria, and seems to indicate

3 8 INITIATION CEREMONY

d, rises. hegemon and theoricus halt before him. hiereus: axiokersos the second kabir spake to kasmillos the candidate and said: i am the left basal angle of the triangle of flame. i am fire volcanic and terrestrial, flashingly flaming through the abysses of earth; fire rending fire penetrating, tearing asunder the curtain of matter; fire constrained, fire tormenting, raging and whirling in lurid storm. by what sign dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiereus: hear thou the voice of axiokersos the second kabir: for not in matter did the fire which is the beyond first enclose his power in acts, but in mind; for the former of the fiery world is the mind of mind, who first sprang from mind, clothing the one fire with the other fire, binding them together so

t mingle the fountainous craters while preserving unsullied the brilliance of his own fire. and thence a fiery whirlwind drawing down the brilliance of the flashing flame penetrating the abysses of the universe, for thence from downwards all extend their wondrous rays, abundantly animating light, fire, ether and the universe. from him leap forth all relentless thunders, and the whirlwind wrapped, storm enrolled bosom of the all splendid strength of hecate, father begotten and he who encircleth the brilliance of fire, and the strong spirit of the poles, all fiery beyond. hereunto is the speech of axiokersos. hiereus: leads theoricus round to hegemon's seat in south west. heg: takes red lamp and thus addresses theoricus. heg: axiokersa the third kabir spake to kasmillos the candidate and sai

far is the voice of axieros. heg: leads theoricus round to seat of hiereus and halts before him in the n.w. hiereus: rises with red lamp in his hand. hiereus: axiokersos the second kabir spake to kasmillos the candidate and said, i am the sun in greatest depression beneath the equator, when cold is greatest and heat is least, withdrawing his light in darkening winter, the dweller of mist and the storm. thus far is the voice of axiokersos. heg: leads theoricus round to his own seat in the west and takes red lamp. heg: axiokersa the third kabir spake to kasmillos the candidate and said i am the sun at equinox initiating summer and heralding winter, mild and genial in operation, giving forth or withdrawing the vital heat of life. thus far is the voice of axiokersa. heg: places theoricus in a

4 7 INITIATION CEREMONY

fore him. hiereus: the priest with the mask of horus spake and said, i am water turbid and troubled. i am the banisher of peace in the vast abode of the waters. none is so strong that can withstand the great waters, the vastness of their terror, the magnitude of their fear, the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror is my name. hail unto the mighty powers of nature, and the chiefs of the whirling storm. heg: leads practicus round to his own seat. takes red lamp in his hand and addresses practicus. heg: the priestess with the mask of isis spake and said, the traveller through the gates of anubis is my name. i am water pure and limpid, ever flowing on towards the sea. i am the ever-passin

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

o promotes spiritual dreams. ruled by jupiter. elder elder is beloved of the romany gypsies as a basis for many different remedies. it is effective as an antiseptic and can be used to treat sprains, wounds, rheumatism, influenza, respiratory complaints, hay fever and sinusitis. it prevents insomnia and brings peaceful sleep. elder offers protection from hostility to the user, and to the home from storm damage and other extremes of weather. it brings health, wealth and happiness, and especially marital joy to a new bride or groom. ruled by venus. elecampane (elfwort) elecampane is effective for all coughs and respiratory complaints, especially in children; it helps asthma and bronchitic asthma, loss of appetite and general failure to thrive. as its name suggests, it is associated with elves

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

es of gibil untie your cord! may the law of the burning seize your throat! may the law of the burning avenge me! it is not i, but marduk, son of enki, masters in magick, that commands thee! kakkammu! kanpa! incantation against the ancient ones (to be recited each year, when the bear hangs from its tail in the heavens) destructive storms and evil winds are they an evil blast, herald of the baneful storm an evil blast, forerunner of the baneful storm they are mighty children, ancient ones heralds of pestilence throne-bearers of ninnkigal they are the flood which rusheth through the land seven gods of the broad heavens seven gods of the broad earth seven ancient ones are they seven gods of might seven evil gods seven evil demons seven demons of oppression seven in heaven seven on earth utug x

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

l, but a degree of mystical attainment which is exceedingly rare, and when found is usually marked by an absolute apathy on the subject of any attempt to achieve any magick at all. suppose that i wish to produce a thunderstorm. this event is beyond my control or that of any other man; it is as useless to work on their minds as my own. nature is independent of, and indifferent to, man's affairs. a storm is caused by atmospheric conditions on a scale so enormous that the united efforts of all us earth-vermin could scarcely disperse one cloud, even if we could get at it. how then can any magician, he who is above all things a knower of nature, be so absurd as to attempt to throw the hammer of thor? unless he be simply insane, he must be initiated in a truth which transcends the apparent facts

vermin could scarcely disperse one cloud, even if we could get at it. how then can any magician, he who is above all things a knower of nature, be so absurd as to attempt to throw the hammer of thor? unless he be simply insane, he must be initiated in a truth which transcends the apparent facts. he must be aware that all nature is a continuum, so that his mind and body are consubstantial with the storm, are equally expressions of one existence, all alike of the self-same order of artifices whereby the absolute appreciates itself. he must also have assimilated the fact that the quantity is just as much a form as quality; that as all things are modes of one substance, so their measures are modes of their relation. not only are gold and lead mere letters, meaningless in themselves yet appoint

a handful of fanatics, insane with one over-emphasised truth, may infect a whole country for a time by inflaming that thought in their neighbours, so the magician creates a commotion by disturbing the balance of power. he transmits his particular vibration as a radio operator does with his ray; rate-relation determines exclusive selection. in practice, the magician must "evoke the spirits of the storm" by identifying himself with the ideas of which atmospheric phenomena are the expressions as his humanity is of him; thus achieved, he must impose his will upon them by virtue of the superiority of his intelligence and the integration of his purpose to their undirected impulses and uncomprehending interplay. all such magick demands the utmost precision in practice. it is true that the best r

e impact of the infinite. as he becomes adjusted to intercourse with his angel, he will find his passionate ecstasy develop a quality of peace and intelligibility which adds power, while it informs and fortifies his mental and moral qualities instead of obscuring and upsetting them. he will by now have become able to converse with his angel, impossible as it once seemed; for he now knows that the storm of sound which he supposed to be the voice was only the clamour of his own confusions. the "infinity" nonsense was born of his own inability to think clearly beyond his limits, just as a bushman, confronted by numbers above five, can only call them "many. the truth told by the angel, immensely as it extends the horizon of the adept, is perfectly definite and precise. it does not deal in ambi

the "international (first publication) and in the equinox iii, 1 (the "blue equinox, published a few years before this text> the chorus: for of the father and the son the holy spirit is the norm; male-female, quintessential, one, man-being veiled in woman-form. glory and worship in the highest, thou dove, mankind that deifiest, being that race, most royally run, to spring sunshine through winter storm. glory and worship be to thee, sap of the world-ash, wonder-tree! first semichorus: men. glory to thee from gilded tomb. second semichorus: women. glory to thee from waiting womb. men. glory to thee from earth unploughed! women. glory to thee from virgin vowed! men. glory to thee, true unity of the eternal trinity! women. glory to thee, thou sire and dam and self of i am that i am! 358 men

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

en over to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant, that he shall display in the great day of m.a.a.t, that is being interpreted the master of the temple of a. a, whose name is truth. 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a sea-captain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 13. let him sit and conjure; let him draw himself together in that forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix h

25. who worshippeth me must worship me with many rites. 26. i am concealed with all concealments; when the most holy ancient one is stripped and driven through the market place, i am still secret and apart. 27. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness where i am not. 30. fear not when i fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily i shall rise again, 433 and my children about me, so that we shall uplift our forest in eternity. 31. eternity is the storm that covereth me. 32. i am existence, the existence that existeth not save through its own existence, that is beyond the existence of existences, and rooted deeper than the no-thing-tree in the land of no-thing. 33

ALEISTER CROWLEY MAGICK WITHOUT TEARS

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

the appropriate names and figures. lastly, the talisman may be surrounded with a band inscribed with a suitable "versicle" chosen from some holy book, or devised by the magician to suit the case. in the british museum (and i suppose elsewhere) you may see the medal struck to commemorate the victory over the armada. this is a reproduction, perhaps modified, of the talisman used by dee to raise the storm which scattered the enemy fleet. you must lay most closely to your heart the theory of the magical link (see magick pp. 107- 122) and see well to it that it rings true; for magic without tears get any book for free on: www.abika.com 142 without this your talisman is worse than useless. it is dangerous; for all that energy is bound to expend itself somehow; it will make its own links with any

st gentleman! body and manners be at ease, not bloat with blazoned sanctities! who fights as fights the soldier-saint? and see the artist-adept paint! weak are the souls that fear the stress of earth upon their holiness! they fast, they eat fantastic food, they prate of beans and brotherhood, wear sandals, and long hair, and spats, and think that makes them arahats! how shall man still his spirit-storm? rational dress and food reform! olympas i know such saints. marsyas an easy vice: so wondrous well they advertise! o their mean souls are satisfied with wind of spiritual pride. they're all negation "do not eat; what poison to the soul is meat! drink not; smoke not; deny the will! wine and tobacco make us ill" magic is life: the will to live is one supreme affirmative. these things that fli

his arm. lo! an earthquake, and plague, and terror on the earth! a casting down of them that sate in high places; a famine upon the multitude! 58. and the grape fell ripe and rich into his mouth. 59. stained is the purple of thy mouth, o brilliant one with the white glory of he lips of adonai. 27 magic without tears get any book for free on: www.abika.com 283 60. the foam of the grape is like the storm upon the sea; the ships tremble and shudder; the shipmaster is afraid. 61. that is thy drunkenness, o holy one, and the winds whirl away the soul of the scribe into the happy haven. 62. o lord god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light. yes, i dare say. but is there not here a sort of moral oxymoron? are not the masters

riment as we know them, are altogether in their way dependant on the existence of our own peculiar natures. if, for example, we had no sense to use in our exploration but that of hearing, we should have worked out a classification of trees entirely different from that which we now possess. we should have taught our students how to distinguish the sounds made by an oak and an elm respectively in a storm; the differences in the rustling of various kinds of grass, and so on. similarly the results of our magical experiments are naturally and necessarily very distinct from those which we obtain by ordinary methods. to begin with we must build up an apparatus of examination, and this we do by discovering and developing qualities in our own sturcture which ware suitable for the purpose. the first

ALEISTER CROWLEY MEDITATION

t from this point, one seems able to reconcile the two meanings of the word which we debated in the last section. from below dhyana seems like a trance, an experience so tremendous that one cannot think of anything bigger, while from above it seems merely a state of mind as natural as any other. frater p, before he had samadhi, wrote of dhyana "perhaps as a result of the intense control a nervous storm breaks: this we call dhyana. samadhi is but an expansion of this, so far as i can see" five years later he would not take this view. he would say perhaps that dhyana was "a flowing of the mind in one unbroken current from the ego to the non-ego without consciousness of either, accompanied by a crescent wonder and bliss" he can understand how that is the 39 natural result of dhyana, but he ca

ALEISTER CROWLEY SEPHER SEPHIROTH

ed to the supernals) lk#wm mlw( 543 existence of existences: the name of the highest god hyh) r) hyh) 544 apples (ct. 2:5) myxwpt 545 a boar of the wood r(ym ryzx 546 sweet qwtm preserves; a watchman rmw# guards rwm# the head that is not: a title of kether )ld)#yr thy god (deut. 4:24, 28:58 *kyhl) 548 lord god of knowledge: the divine name of tiphareth t(dw hwl) hwhy 549 moral; felt, sensed #grwm storm-wind hr(s xwr 550 eagle, vulture, bird of prey; to fall off, fall away r#n a rod of iron (ps. 2) lzrb +b# masters, princes, heads, chiefs myr# dragons (restricted (ps. 74:13) mnynt 551 thy terror *kmy) lead, the metal of saturn; a plummet-line, level, water-level *kn) 552 the daily want, daily desire mymy tdmx 553 the great dragon lwdg nynt 554 bearing seed (rz (rz 555 obscurity htp( the god

ALEISTER CROWLEY TAO TEH KING

his will. because he striveth not, no man may contend against him. 3. that is no idle saw of the men of old 'the part becometh the whole; it is the canon of perfection((any part x becomes the whole zero, by cancelling itself through 'love' of -x) 27 chapter xxiii the void of naught. 1. to keep silence is the mark of one who is acting in full accordance with his will. a fierce wind soon falleth; a storm-shower doth not last all day. yet heaven and earth cause these; and if they fail to make violence continue, how much less can man abide in spasm of passion! 2. with him that devoteth him to tao, the devotees of tao are in accord; so also are the devotees of teh((because teh is part of tao) yea, even they who fail in seeking those are in accord((because to him who has tao all things are reali

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

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

pon all classes of powerful people, to make this comment carry conviction to thinkers, and to publish the book of the law in every part of the world. instead, i am exiled and suspected, despised by men of science, ostracised by my class, and a beggar. if i were in my teens again! i cannot change my mind about which ridge i'll climb the mountain by, now when i see, above these ice-glazed pinnacles storm-swept, through gashes torn from whirling wreaths of arrowy sleet, the cloud-surpassing summit, not far, not very far. i regret nothing, be sure! i may be even in error to argue that an evident distortion of nature, and its issue in disaster, are proof of imprudence. perhaps the other road would not have taken me to cairo, to the climax of my life, to my true will fulfilled in aiwaz and made

magician who, conjuring satan in vain till faith's lamp sputters, and hope's cloak is threadbare, gropes, heavily leaning on the staff of love, blinking and droning along- and suddenly sees him! i did the sum over, this time with my pen like a panther. too good to be true! i added my figures; yes, 718 past denial. i checked my value of stele; 52, and no error. then only i let myself yield to the storm of delight and wonder that rushed up from the hand of him that is throned in the abyss of my being; and i wrote in my magical record the triumph for which i have warred for over seventeen years 718 cyhah 6 6 6 no fitter name could be found, that was sure- and then came a flash to confirm me, to chase the last cloud of criticism; the actual name of the stele, its ordinary name, the only name

ALEISTER CROWLEY THE OTO GNOSTIC MASS

he sun, and that most holy mystery of which the vehicle am i. appear, most awful and most mild, as it is lawful, in thy child! the chorus: for of the father and the son the holy spirit is the norm; male-female, quintessential, one, man-being veiled in woman-form. glory and worship in the highest, thou dove, mankind that deifiest, being that race, most royally run to spring sunshine through winter storm. glory and worship be to thee, sap of the world-ash, wonder-tree! first semichorus, men: glory to thee from gilded tomb! second semichorus, women: glory to thee from waiting womb! men: glory to thee from earth unploughed! women: glory to thee from virgin vowed! men: glory to thee, true unity of the eternal trinity! women: glory to thee, thou sire and dam and self of i am that i am! men: glor

ALEISTER CROWLEY THE SWORD OF SONG

balti coolies21 120 in an inverse kind of religious hysteria, though every one a perfect fool is, to judge by philosophic criteria, my lord archbishop. the name of winchester, harrow, or eton22 makes them not two inches stir. 125 they know not trinity, merton, or christchurch; they worship, but not at your back-pews-high-priced church. i ve seen them at twenty thousand feet on the ice, in a snow-storm, at night fall, repeat their prayer23 will your grace do as much for your three 130 as they do for their one? i have seen may you see! they sleep and know not what a mat is; seem to enjoy their cold chapaties* are healthy, strong and some are old. they do not care a damn24 for cold, 135 behave like children, trust in allah (flies in mohammed s spider-parlour) they may not think: at least the

l s not offence that indiscretion finds and dotage terms so. if we ask a parallel for such meekness under insult, calumny, and foul abuse, we must seek it not in a human story, but a divine. the heroines see that no half measures will do, and lear is stripped of all the murderous retinue what scum they are is shown by the fact that not one of them draws sword for him, or even follows him into the storm to which his bad heart clings; yet for him for him in spite of all his loathsomeness, his hatred, his revengefulness is regan s gentle and loving, for his particular, i ll receive him gladly. iii in act iii. we have another illustration of the morality that passed current with the tudors, and which only a shakespeare had the courage to attack. kent does not stick at treachery he makes one gu

e sun-god. 149. nuit.27 the star-goddess. 152. campbell.28 the waters wild went o er his child, and he was left lamenting. 152. the ibis head.29 characteristic of tahuti. 157. roland s crest.30 see two poets of croisic, xci. 159. a jest.31 see above: ascension day. 162. a mysterious way.32 god moves in a mysterious way his wonders to perform; he plants his foodsteps in the sea, and rides upon the storm. intentional species? 171. the old hymn.33 this hymn, quoted i fear with some failure of memory i have not the documents at hand is attributed to the late bishop of natal, though i doubt this, as the consistent and trustful piety of its sentiment is ill-suited to the author of those disastrous criticisms of the pentateach. the hymn is still popular in durban. its extraordinary beauty, for a

but soon from yoga, business worries, and (frankly i suspect the rubble is riddled by specific trouble) will grow like eggs a person curries. this line, no doubt, requires an answer. the last ditch. first. here s a johnny with a cancer; an operation may be useless, may even harm his constitution, or cause his instant dissolution: let the worm die, tis but a goose less! not you! you up and take by storm him. you tie him down and chloroform him. you do not pray to thoth or horus, but make one dash for his pylorus: and if ten years elapse, and he complains, o doctor, pity me! your cruel ands, for goodness sakes gave me such orrid stomach-aches. notes 71 you write him, with a face of flint, an order for some soda-mint. so yoga. life s a carcinoma, its cause uncertain, not to check. in vain you

ALEISTER CROWLEY EQ I 1

ng about us as we yell them forth under the oaks and over the rocks and myrtle of the hill-side "bruised to the breast of pan- let us flee church, and chapel, and meeting-room; let us abandon this mantle of order, and leap back to the heaths, and the marshes, and the hills; back to the woods, and the glades of night! back to the old gods, and the ruddy lips of pan! how the torches splutter in the storm, pressing warm kisses of gold on the gnarled and knotted trunks of the beech trees! how the fumigation from musk and myrrh whirls up in an aromatic cloud from the glowing censer- how for a time it greedily clings to the branches, and then is wafted to the stars! look- as we invoke them, how they gather round us, these spirit of love and of life, of passion, of strength, and of abandon- these

sinews of the manhood of the world! o mystery of mysteries "for each one of the gods is in all, and all are in each, being ineffably united to each other and to god; because each, being a super-essential unity, their 174 conjunction with each other is a union of unities" hence each is all; thus nature squanders the gold and silver of our understanding, till in panic frenzy we beat our head on the storm-washed boulders and the blasted trunks, and shout forth "io. io. io. evoe! io. io" till the glades thrill as with the music of syrinx an sistrum, and our souls are rent asunder on the flaming horns of pan. come, o children of the night of death, awake, arise! see, the sun is nodding in the west, and no day-spring is at hand in this land of withered dreams; for all is dull with the sweat of g

we shall catch up with this moulting ostrich, and shall slay him whilst he buries his occipital cortex under the rubbish-heap of discharging lesions. then the golden tree of life shall be replanted in eden, and we little children shall dance round it, and shall banquet under the stars, feasting off the abandon of the wilderness and the freedom of the hills. artists we shall 189 become, and in the storm shall we see a woman weeping; and in the lightning and the thunder the sworded warrior who crushes her to his shaggy breast. away with laws and labours. lo! in the groves of pan the dance catches us up, and whirls us onward! o how we dash aside the goblets and the wine-skins, and how the tangled hair of our heads is blown amongst the purple clusters of the vine that clambers along the branch

ee wherein to seek all things; and all things shall be thy curse, and thine understanding shall be as the waves of the sea ever rolling onwards to the shore from whence they came; and when at the height of their majesty shall their pride and dominion be dashed against the rocks of doubt, and all thy glory shall become as the spume and the spray of shattered waters, blown hither and thither by the storm" then she caught me up in the web of her subtleties and breathed into my nostrils the breath of time; and bore me 201 to the abyss, where all is as the darkness of doubt, and there she strangled me with the hemp and the silk of the abominations and arrogance of mine understanding. and the second head is as the head of a young woman veiled with a veil as clear as rock crystal, and crowned wit

he night. at the breast of desolation was i fed, and my milk was as whey, and my meat as the bitterness of aloes. yet i lived, for god was with me; and i feared, for the devil was at hand. i did not understand what i needed, i was afraid, and fear was as a pestilence unto my soul. yet was i intoxicated and drunken on the cup of life, and joy was mine, and reeling i shrieked blasphemies 208 to the storm. then i grew sober, and diced with mine understanding, and cheated mine heart, and lost my god, and was sold into slavery, and became as a coffin-worm unto the joy of my life. thus my days grew dark, and i cried unto myself as my spirit left me "o what of to-day which is as the darkness of night? o what then of to-morrow which is as the darkness of eternity? why live and tempt the master's l

, that unsheathing of the sword of strength which lays all low before the devastation of its blade. life must be held in 210 contempt- the life of self and the life of others. here there must be no weakness, no sentiment, no reason, no mercy. all must taste of the desolation of war, and partake of the blood of the cup of death. o! warriors, ye cannot be too savage, to barbarous, too strong. on, o storm-blown sons of the fire of life! success is your password; destruction is your standard; victory is your reward! heed not the shrieking of women, or the crying of little children; for all must die, and not a stone must be left standing in the city of the world, lest darkness depart not. haste! bring flint and steel, light the match, fire the thatch of the hovel and the cedar rafters of the pa

, and laugh at the fury of the waves; for the prow of my laughter smiteth the dark waters of destruction into a myriad jewels of unutterable and uttermost joy! i am alone, and stand in the centre of the desert of sorrow, and laugh at the misery of earth: for the music of my laughter whirleth the sands of desolation into a golden cloud of unutterable and uttermost joy! i am alone, and stand on the storm cloud of life, and laugh at the shrieking of the winds; for the wings of my 211 laughter sweep away the web of outer darkness, and reveal the stars of unutterable and uttermost joy! i am alone, and stand on the flames of the mountains of pleasure, and laugh at the fire of rapture; for the breath of my laughter bloweth the bright flames into a pillar of unutterable and uttermost joy. i am alo

ALEISTER CROWLEY EQ I 5

lutes and the violins. and! i see! i see- she smiles on me the heart of a million sins, each keener than death! her serpent eyes hold ineffable sorceries "the musicians" hush! hush! the young feet flush, the marble's ablush. the music moves trilling, like wolves at the killing, moaning and shrilling, and clear as the throb in the throat of a thrush! rustling they sway like a forest of rush in the storm, and away! 20 away! blow the blossoms of virgin bosoms on the sob of the wind of the violins, that bind and unbind their scarlet sins on the brows of the world. hush! they are curled in the rapture of reaping the flowers that unfurled when the gardeners were sleeping in the breeze-swayed bowers of the lord of the flowers! hush! hush! the young feet flush the marble! the temple's ablaze and a

e of the treasure, the torrent of pleasure! curl! curl! peach and pearl! mine! mine! maid divine! whirl! whirl! boy and girl! twine! twine! rose and vine "the musicians" hush! hush! the young feet flush, the marble's ablush, the music moves trilling- like wolves at the killing, moaning and shrilling, and clear as the throb in the throat of a thrush! rustling they sway like a forest of rush in the storm, and away! away! blow the blossoms of virgin bosoms on the sob of the wind of the violins 26 that bind and unbind their scarlet sins on the brows of the world. hush! they are curled in the rapture of reaping the flowers that unfurled when the gardeners were sleeping in the breeze-swayed bowers of the lord of the flowers! hush! hush! the young feet flush the marble. the temple's ablaze and ab

ALEISTER CROWLEY EQ I 5

t understand his taste-language, so instead he set up a humming very much like a big electric plant with dynamos going. now the atmosphere is deep night-blue; and by the power of that atmosphere, the pillars kindle to a dull glowing crimson, and the throne is a dull, ruddy gold. and now, through the humming, come very clear, bell-like notes, and farther still a muttering, like that of a gathering storm. and now i hear the meaning of the muttering: i am he who was before the beginning, and in my desolation i cried aloud, saying, let me behold my countenance in the concave of the abyss. and i beheld, and lo! in the darkness of the abyss my countenance was black, and empty, and distorted, that was (once) invisible and pure. then i closed mine eye, that i might not behold it, and for this was

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 are fifty, that is the sign of the scorpion. the pillars about the neophyte are cro

pears in the stone immediately the kamea of the moon. and it is rolled up; and behind it there appeareth a great host of angels. their backs are turned towards me, but i can see how tremendous are their arms, which are swords and spears. they have wings upon their helmets and their heels: they are clad in complete armour, and the least of their swords is like the breaking forth of a tremendous 87 storm of lightning. the least of their spears is like a great water-spout. on their shields are the eyes of tetragrammaton, winged with flame- white, red, black, yellow and blue. on their flanks are vast squadrons of elephants, and behind them is their meteor- artillery. they that sit upon the elephants are armed with the thunderbolt of zeus. now in all that host there is no motion. yet they are n

thou, that art not shaken in the earthquakes, and in the thunders! the end of things is come upon us; the day of be-with-us is at hand! for he hath created the universe, and overthrown it, that he might take his pleasure thereupon. and now, in the midst of the aethyr, i beheld that god. he hath a thousand arms, and in each hand is a weapon of terrible strength. his face is more terrible than the storm, and from his eyes flash lightnings of intolerable brilliance. from his mouth run seas of blood. upon his head is a crown of every deadly thing. upon his forehead is the upright tau, and on either side of it are the signs of blasphemy. and about him clingeth a young girl, like unto the king's daughter that appeareth in the ninth aethyr. but she is become rosy by reason of his force, and her

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, ride and carry the quarter is he perchance already wrecked, his hopeless plight concealed from him as yet by his own darkness? for, dazzled as he is by the blinding brilliance of this morning's spiritual sun, which yet he beheld but darkly, to him now even the light of earth seems dark. reason the rudder was long since unshipped; the power of his personality has broken down, yet under the tiny storm-sail of his will to adonai, the crazy bark holds way, steered by the oar of discipline yea, he holds his course. adonai! adonai! is not the harbour yet in sight? 6.7. he has returned home and burnt (as every night since its arrival) the holy incense of abramelin the mage. the atmosphere is full of vitality, sweetened and strengthened; the soul naturally and simply turns to the holy task wit

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uring forth its beams upon the lower world: life-giving, life-producing" then axiokersos, the second kabir, says "i am the left-hand basal angle of the triangle of flame: i am fire, volcanic and terrestrial, flashing and flaming through the deep abysses of earth: fire rending, fire penetrating, tearing asunder the curtains of matter; fire constrained; fire tormenting; raging and whirling in lurid storm" and lastly, axiokersa, the third kabir, says "i am the right-hand basal angle of the triangle of flame. i am fire, astral and fluid, winding through the firmament of air. i am the life of being, the vital heat of existence. the "hierophant" then takes the solid triangular pyramid and explains "the solid triangular pyramid is an appropriate hieroglyph of fire. it is formed of four triangles

t with the mask of horus spake and said 'i am the water, turbid, and troubled, and deep. i am the banisher of peace in the vast abode of waters! none is so strong that can withstand the strength of the great waters: the vastness of their terror: the magnitude of their fear: the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror is my name. hail unto the mighty powers of nature and the chiefs of the whirling storm" illustration on page 276 approximated: o o o o o o o o o o diagram 34 attribution of the alchemical mercury. illustration on page 276 approximated: saturn- jupiter- mars- sun- venus- mercury- moon) diagram 35. the seven planes of the tree of life. illustration on page 276 approximated\ mo

e, i emerged from the centre of the crown of mine own head like a white bird; and so great had been my desire that i shot upwards past my skull like an arrow from a bended bow. and swerving down, i played around the head of the great image and kissed it on the lips. but through for many minutes did i fly about that immense head, the countenance thereof was ever cloudy as a mountain seen through a storm of snow; yet nevertheless could i distinguish that the head was like an assyrian clean-shaven, like a bull, a hawk, an egyptian and myself "intoxicated with rapture, i fluttered about the lips and then entered the great mouth "up! up! i rise. i am in a chamber with two square pillars and an eye. i bathe in the light of this eye and the intense brilliancy of the whole room, which swallows me

ALEISTER CROWLEY EQUINOX EQ I 2 3

ll the essentials- the maidens, the bathing, the skins, the wedding, the flight- remain as they do to-day. the seal is well known to be an animal in which the maternal instinct is abnormally developed, and many of the tales have this fact as their basis. here is a particularly charming one- the story of gioga's son: one day, as a boat's crew were completing a successful raid on the seals, a great storm came on, and one of the party, who had become separated from the rest, was unavoidably left behind on the skerry. the waves were dashing against the low rocks, and the unfortunate man had resigned himself to his fate, when he saw several of the surviving seals approaching. the moment they landed they threw off their skins, and appeared before him as sea-trows or seal-folk. and even those sea

waters in despair, gioga suddenly conceived a plan to retain her son. she would carry the man on her back to the mainland, if he, 339 in his turn, would restore the missing skin. she even consented to his cutting some gashes in her flanks and shoulders that he might more easily retain his hold; so the mariner, leaving his perilous position, started on his scarcely less perilous voyage through the storm. but at length gioga landed him safely, and he, for his part, kept the bargain and restored the skin of her son, so that there was great rejoicing on the skerry that night. there is one other story of particular interest, in that it contains features not generally found amongst the bulk of the seal-folk legends. it is the story of the wounded seal. there was once an islander who made his liv

but "nec scire fas est omnia" the only thing i am certain of is that i was either planed to fit the coffin, or the coffin to fit me; and then i woke up. i was on board a sea- or air-ship. believe me, she was in great danger. however, this would prove a useless narrative. the floating machinery suffered, was nearly wrecked; the crew suffered, nearly perished; i suffered, and nearly died. after the storm was over i found myself on the shore of this island with the box; a small cage out of which two carrier- pigeons, almost dead with hunger, were struggling to escape; three sailors of the crew; the man-whose-nose-sings-at-will, and a dog; while my tormentor and the other souls were drowned, i suppose, or thrown upon some other hand. it seems now almost as if i should wish my tormentor to be h

ALEISTER CROWLEY EQUINOX EQ I 2

back from the fountains of light; nothing but what quacks exploit, and dotards drivel of. think of what we claim! that concentration and its results can open the closed palace of the king, and answer the riddle of the sphinx. all science only brings us up to a blind wall, the wall of philosophy; here is your great ram to batter a breach and let in the forlorn hope of the children of the curse to storm the heights of heaven. one single trained observer with five years' work, less money than would build a bakehouse, and no more help than his dozen of volunteer students could give him, would earn himself a fame loftier than the stars, and set mankind on the royal road to the solution of the one great problem. scientific illuminism would have deserved its name, or mysticism would have receive

ALEISTER CROWLEY EQUINOX EQ I 3 2

west! toumathph [vibrate by the formulae of the middle pillar and of the mystic circumambulation] o crowned with darkness! mother-bird of the holy ones! o golden-headed soul of sleep! o firm, enduring shoulders! o body of blue and golden feathers! o darkening feet, as of the skies of night! o mighty power of claws and beak, invincible, divine! o great and glistening wings! 194 ride hither on the storm! 18 in part ii. q.f.d.r. will imagine herself as a blue eagle between two mighty pillars. white light pervades the blue from above. her station is in the west. 19 see "777. egyptian name of scorpio. toumathph [vibrate by the formulae of the middle pillar and of the mystic circumambulation] across the gloomy waters from the land of the setting sun thou art come, thou art come, for the words o

ALEISTER CROWLEY EQUINOX EQ I 3 3

. o thou throbbing music of life and death, thou rhythmic harmony of the world! yea, as i listen to the echo of thy voice, my rapture is but as the whisper of the wings of a butterfly. 4. o thou burning tempest of blinding sand, thou whirlwind from the depths of darkness! yea, as i struggle through thee, through thee, my strength is but as a dove's down floating forth on the purple nipples of the storm. 5. o thou crown d giant among great giants, thou crimson-sworded soldier of war! yea, as i battle with thee, thou masterest me as a lion that slayeth a babe that is cradled in lilies. 10 6. o thou shadowy vista of darkness, thou cryptic book of the fir-clad hills! yea, as i search the key of thy house i find my hope but as a rushlight sheltered in the hands of a little child. 7. o thou grea

ion, mine anguish is but as the smile on the lips of a sleeping babe. 8. o thou depths of the inconceivable, thou cryptic, unutterable god! yea, as i attempt to understand thee, my wisdom is but as an abacus in the lap of an aged man. 9. o thou transfigured dream of blinding light, thou beatitude of wonderment! yea, as i behold thee, mine understanding is but as the glimpse of a rainbow through a storm of blinding snow. 10. o thou steel-girdered mountain of mountains, thou crested summit of majesty! yea, as i climb thy grandeur, i find i have but surmounted one mote of dust floating in a beam of thy glory. 11. o thou empress of light and of darkness, thou pourer-forth of the stars of night! yea, as i gaze upon thy countenance, mine eyes are as the eyes of a blind man smitten by a torch of

tor of all things, i renounce unto thee the soft-lipp'd joys of life, and the honey-sweets of this world, and all the subtilties of the flesh; so that i may be feasted on the fire of thy passion, and be consumed in the unutterable joy of thine everlasting rapture. 3. o my god, thou mighty one, thou creator of all things, i renounce unto thee the ceaseless booming of the waves, and the fury of the storm, and all the turmoil of the wind-swept waters; so that i may drink of the porphyrine foam of thy lips, and be consumed in the unutterable joy of thine everlasting rapture. 4. o my god, thou mighty one, thou creator of all things, i renounce unto thee the whispers of the desert, and the moan of the simoom, and all the silence of the sea of 13 dust; so that i may be lost in the atoms of thy gl

s of the deep, to suck up the firmament of thy chaos, and as a volcano to belch forth a cosmos of coruscating suns. 10. o thou dragon-regent of the blue seas of air, as a chain of emeralds round the neck of space; i swear to thee by the hexagram of night and day, to be unto thee as the twin fish of time, which being set apart never divulge the secret of their unity. 11. o thou flame of the horn d storm-clouds, that 17 sunderest their desolation, that outroarest the winds; i swear to thee by the gleaming sandals of the stars, to climb beyond the summits of the mountains, and rend thy robe of purple thunders with a sword of silvery light. 12. o thou fat of an hundred fortresses of iron, crimson as the blades of a million murderous swords; i swear to thee by the smoke-wreath of the volcano, t

hast adorned their strong limbs with a robe of poppied corn, so that they may laugh forth the glory of thy name. 3. o glory be to thee, o god my god; for i behold thee in the gilded rout of dancing-girls: thou hast garlanded their naked middles with fragrant flowers, so that they may pace forth the glory of thy name. 4. o glory be to thee, o god my god; for i behold thee in the riotous joy of the storm; thou hast shaken the gold-dust from the tresses of the hills, so that they may chaunt forth the glory of thy name. 5. o glory be to thee, o god my god; for i behold thee in the stars and meteors of night: thou has caparisoned her grey coursers with moons of pearl, so that they may shake forth the glory of thy name. 6. o glory be to thee, o god my god; for i behold thee 22 in the precious st

hast unclothed her of white lilies and crimson roses, so that she may blush forth the glory of thy name. 11. o glory be to thee, o god my god; for i behold thee in the weeping of the flying clouds: thou hast swelled therewith the blue breasts of the milky rivers, so that they may roll forth the glory of thy name. 12. o glory be to thee, o god my god; for i behold thee in the amber combers of the storm: thou hast laid thy lash upon the sphinxes of the waters, so that they may boom forth the glory of thy name. 13. o glory be to thee, o god my god; for i behold thee in the lotus- flower within my heart: thou hast 23 emblazoned my trumpet with the lion- standard, so that i may blare forth the glory of thy name. o glory be unto thee through all time and through all space: glory, and glory upon

st the echoes of the hills; nor in the whisperings that wake within the valleys! i deny thee by the powers of mine understanding; crown me in the unity of thy might, and flash me as a scarlet tongue into thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 4. o thou god of the nothingness of all things! thou who art neither the crown of the flaming storm; nor the opalescence of the abyss: o thou who art not a nymph in the foam of the sea; nor a whirling devil in the sand of the desert! i deny thee by the powers of mine understanding; bear me in the unity of thy might, and pour me forth from out the cup of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 5. o thou god of the nothingness of

e me in the unity of thy might, and speed me into the blindness of thine all-pervading nothingness; for thy art all and none of these in the fullness of thy not-being. 33 9. o thou god of the nothingness of all things! thou who art neither the forge of eternity; nor the thunder-throated womb of chaos: o thou who art not found in the hissing of the hailstones; nor in the rioting of the equinoctial storm! i deny thee by the powers of mine understanding; bring me to the unity of thy might, and feast me on honeyed manna of thine all-pervading nothingness; for thou art all and none of these in the fullness of thy not-being. 10. o thou god of the nothingness of all things! thou who art neither the traces of the chariot; nor the pole of galloping delusion: o thou who art not the pivot of the whol

ALEISTER CROWLEY EQUINOX EQ I 3

ion burst? in the rapture of the heart self hath neither lot nor part. 18 marsyas. tell me, dear master, how the bud first breaks to brilliance of bloom: what ecstasy of brain and blood 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 swat

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. the air about the adept congeals to crystal; in his heart he feels one needle pang; then breaks that splendour infinitely pure and tender_ and the ice drags him down! 19 olympas. but may our trembling frame, our clumsy clay, endure such anguish? marsyas. in the worm lurks an

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

gentleman! body and manners be at ease, not bloat with blazoned sanctities! who fights as fights the soldier-saint? and see the artist-adept paint! weak are those souls that fear the stress of earth upon their holiness! they fast, they eat fantastic food, they prate of beans and brotherhood, wear sandals, and long hair, and spats, and think that makes them arahats! how shall man still his spirit-storm? rational dress and food reform! olympas. i know such saints. marsyas. an easy vice: so wondrous well they advertise! o their mean souls are satisfied 44 with wind of spiritual pride. they're all negation "do not eat; what poison to the soul is meat! drink not; smoke not; deny the will! wine and tobacco make us ill" magic is life; the will to live is one supreme affirmative. these things tha

to the conquering and enveloping tendency of the poison. most novices, on their first initiation, complain of the slowness of the effects: they wait for them with a puerile impatience, and, the drug not acting quickly enough for their liking, they bluster long rigmaroles of incredulity, which are amusing enough for the old hands who know how hashish acts. the first attacks, like the symptoms of a storm which has held off for a long while, appear and multiply themselves in the bosom of this very incredulity. at first it is a certain hilarity, absurdly irresistible, which possesses you. these accesses of gaiety, without due cause, of which you are almost ashamed, frequently occur and divide the intervals of stupor, during which you seek in vain to pull yourself together. the simplest words

ut which is realy one of the most primitive and natural forms of poetry, regains its divine right in the intelligence which is enlightened by intoxication. then the hashish spreads itself over all life; as it were, the magic varnish. it colours it with solemn hues and lights up all its profundity; jagged landscapes, fugitive horizons, perspectives of towns whitened by the corpse- like lividity of storm or illumined by the gathered ardours of the sunset; abysses of space, allegorical of the abyss of time; the dance, the gesture or the speech of the actors, should you be in a theatre; the first-come phrase if your eyes fall upon a 97 book; in a word, all things; the universality of beings stands up before you with a new glory unsuspected until then. the grammar, the dry grammar itself, becom

a hashish-slave may not lend itself. the desire to protect, a sentiment of ardent and devoted paternity, may mingle themselves with a guilty sensuality which hashish will always know how to excuse and to absolve. it goes further still. i suppose that, past errors having left bitter traces in the soul, a husband or a lover will contemplate with sadness in his normal state a past over-clouded with storm; these bitter fruits may, under hashish, change to sweet fruits. the need of pardon makes the imagination more clever and more supplicatory, and remorse itself, in this devilish drama, which only expresses itself by a long monologue, may act as an incitement and powerfully rekindle the heart's enthusiasm. yes, remorse. was i wrong in saying that hashish appeared to a truly philosophical mind

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of thought, the forgetfulness of all things, including the object. not partaking of any character at all, are the "meteor" thoughts which seem to be quite independent of anything the brain could think, or had ever thought. probably this kind of thought is the root of irrational hallucinations "e.g "and if you're passing, won't you?"282 183 6. perhaps as a result of the intense control, a nervous storm breaks. this we call dhy na. its character is probably not determined by the antecedents in consciousness. its essential characteristic being the unity of subject and object, a new world is revealed. sam dhi is but an expansion of this, so far as i can see. the slaying of any of these thoughts often leaves their echoes gradually dying away. now that we have come to the end of this long chapt

ese occult powers, the benefit accruing from which is again placed to the credit of the bodily powers. pan to artemis uncharmable charmer of bacchus and mars in the sounding rebounding abyss of the stars! o virgin in armour, thine arrows unsling in the brilliant resilient first rays of the spring! by the force of the fashion of love, when i broke through the shroud, through the cloud, through the storm, through the smoke, to the mountain of passion volcanic that woke- by the rage of the mage i invoke, i invoke! by the midnight of madness- the lone-lying sea, the swoon of the moon, your swoon into me, the sentinel sadness of cliff-clinging pine, that night of delight you were mine, you were mine! 197 you were mine, o my saint, my maiden, my mate, by the might of the right of the night of ou

its 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 the horseleech a fable tria sunt insaturabilia, et quartum, quod nunquam dicit: sufficit. infernus, et os vulvae- prov. xxx. 16. the great

re times stronger than it was before. he too bore the wings and weapons of space and of justice; and in himself he was that great amen that is the beginning and the end of all. behind him were the seraphim, the fiery serpents. on their heads the triple tongue of fire; their glory like unto the sun, their scales like burning plates of steel; they danced like virgins before their lord, and upon the storm and roar of the sea did they ride in their glory "sir" cried the archangel "sir" cried kamael the mighty one, and his legions echoed the roar of his voice "hast thou called us forth to perform so trivial a task? well, let it be so "your scorn" the great white spirit replied mildly "is perhaps not altogether justified. though the hole be indeed but a bare inch- yet graphiel owns himself beate

and meditated "i cannot see" thought i "that the situation will be in any way amended, even if we agree to give them votes" ethel ramsay. 207 the dreamer in the grey dim dawn where the souls unborn may look on the things to be; a tremulous shade, a thing unmade, stood lost by the silent sea; and shuddering fought the o'erwhelming thought of its own identity. is the frenzied form that derides the storm a ghost of the days to be? and the restless wave but the troubled grave of its own dread imagery? or merely a wraith cast up without faith from the jaws of a phantom sea? to his love unborn in that grey dim dawn did the shade of the dreamer flee; nor marked he the flood where the vision had stood which mocks for eternity. for the soul he would wed was the hope that had fled in the battle wit

he granite for not being moss. euphemia. you swore to love me always. carr. the champagne at the mena house is not champagne; it is- the cork of it is labelled "good intentions" euphemia. then you didn't mean it? carr["kissing her. am i, or am i not- a plain question as between man and man- loving you now? euphemia. oh, i know! but i am so worried that everything most sure seems all shaken in the storm of it! i was glad- glad, glad- when that mr. todd came in with his news, so that i could have a real good cry["very close "to him, in a tragic whisper] something has happened- something is going to happen. carr. and something has not happened- i knew it was a long time since we missed a week. by the way, have you heard the terrible news about queen anne? dead, poor soul! never mind, silly, y

existence copied from another, but by acknowledging "there is such a place" so do i account for the fact by saying "there is such a fact" we try to imitate eastern narrative, but in vain. our minds can find no clew to its strange untrodden by-ways of speculation; our highest soarings are still in an atmosphere which feels heavy with the reek and damp of ordinary life. we fail to account for those storm-wrapped peaks of sublimity which hover over the path of oriental story, or those beauties which, like rivers of paradise, make music beside it. we are all of us taught to say "the children of the east live under a sunnier sky than their western brethren: they are the "repositors" of centuries of tradition; their semi-civilised imagination is unbound by the fetters of logic and the schools" b

this transition the general character of the emotion 248 may remain unchanged. i may be happy in paradise and happy at the sources of the nile, but seldom, either in paradise or on the nile, twice in succession. i may writhe in etna and burn unquenchably in gehenna, but almost never, in the course of the same delirium, shall etna or gehenna witness my torture a second time. second, after the full storm of a vision of intense sublimity has blown past the hasheesh-eater, his next vision is generally of a quiet, relaxing, and recreating nature. he comes down from his clouds or up from his abyss into a middle ground of gentle shadows, where he may rest his eyes from the splendour of the seraphim or the flames of fiends. there is a wise philosophy in this arrangement, for otherwise the soul wou

ALEISTER CROWLEY EQUINOX EQ I 4 3

h; and on his life the hinges swing that close the door of chivalry 'sblood! shall it sink, and rise no more, that blaze of time, when men were men? that is thy question, warrior sir palamede the saracen! 11 iv now, with two score of men in life and one fair babe, sir palamede resolves one last heroic strife, attempts forlorn a desperate deed. at dead of night, a moonless night, a night of winter storm, they sail in dancing dragons to the fight with man and sea, with ghoul and gale. whom god shall spare, ride, ride (so springs the iron order. let him fly on honour's steed with honour's wings to warn the king, lest honour die! then to the fury of the blast their fury adds a dreadful sting: the fatal die is surely cast. to save the king- to save the king! hail! horror of the midnight surge!

the clamour of the chase is heard: oh! to the centre race the unsuspicious knights: but he the questing beast his former face of unity resumes: the course of warriors shocks with man and horse. in mutual madness swift to see they shatter with unbridled force one on another: down they go swift in stupendous overthrow. out sword! out lance! curiass and helm splinter beneath the knightly blow. they storm, they charge, they hack and hew, they rush and wheel the press athrough. the weight, the murder, over whelm one, two, and all. nor silence knew his empire till sir palamede (the last) upon his fairy steed struck down his brother; then at once fell silence on the bloody mead, 59 until the questing rose again. for there, on that ensanguine plain standeth a-laughing at the dunce the single beas

ALEISTER CROWLEY EQUINOX EQ I 4

d so might an one with the gleaming future, that soon he was destined to weld it to the all encircling chain of the great brotherhood. the golden dawn was now but a deserted derelict, mastless, rudderless, with a name of opprobrium painted across its battered stern. p. however did not abandon it to to cast himself helpless into the boiling waters of discontent, but instead, he leapt on board that storm-devouring argosy of adepts which was destined to bear him far beyond the crimsoning rays of 43 this dying dawn to the mystic land where stood the great tree upon the topmost branches of which hung the golden fleece. long was he destined to travel, past lemnos and samothrace, and through colchis and the city of aeea. there, as a second jason, in the temple of hecate, in the grove of diana, un

ALEISTER CROWLEY EQUINOX EQ I 6 2

at life may shoot some flower at least to blossom in the night, since vital light is sure to fail us on the hideous way. what? must we pray! 106 verily, o thou littlest babe, too weak to stir or speak, capable hardly of a thought, yet seed of word and deed! to thine assured fruition we may trust this weary dust. we who are old, and palsied (and so wise) lift up our eyes to little children, as the storm-tossed bark hails in the dark some hardly visible harbour light; we hold the hours of gold to our own breasts, whose hours are iron and brass- so swift they pass and grind us down- we hold the wondrous light our scattering sight yet sees, the one star in a night of woe. we trust, and so lift up our voices in the dying day indeed to pray: o little hands that are so soft and strong, lead us al

spirits of earth that nurtured my life at his fountains from the hour of my birth; 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! taurus. in vain thou askest speech from our lady of silence: cancer. bear the cup of libation! pan. 333-333-333["recites" roll through the caverns of matter, the world's

yr. and in thine honour["he dances the dance and falls prostrate in the midst" pan["advancing to the throne of luna] uncharmable charmer of bacchus and mars, in the sounding rebounding abyss of the stars! o virgin in armour, thine arrows unsling in the brilliant resilient first rays of the spring! by the force of the fashion of love, when i broke through the shroud, through the cloud, through the storm, through the smoke, to the mountain of passion volcanic that woke- by the rage of the mage i invoke, i invoke! by the midnight of madness, the lone-lying sea, the swoon of the moon, your swoon into me; the sentinel sadness of cliff-clinging pine, that night of delight you were mine, you were mine! your were mine, o my saint, my maiden, my mate, by the might of the right of the night of our f

ALEISTER CROWLEY EQUINOX EQ I 6

ss. 32 liber a'ash vel capricorni pnevmatici svb figvra ccclxx 33 a. a. publication in class a. imprimatur: n. fra a. a. liber a'ash vel capricorni pnevmatici svb figvra ccclxx 0. gnarled oak of god! in thy branches is the lightning nested! above thee hangs the eyeless hawk. 1. thou art blasted and black! supremely solitary in that heath of scrub. 2. up! the ruddy clouds hang over thee! it is the storm. 3. there is a flaming gash in the sky. 4. up. 5. thou art tossed about in the grip of the storm for an aeon and an aeon and an aeon. but thou givest not thy sap; thou fallest not. 6. only in the end shalt thou give up thy sap when the great god f. i. a. t. is enthroned on the day of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest a

r to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant, that he shall display in the great day of m. a. a. t, that is being interpreted the master of the temple of a. a, whose name is truth. 35 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a sea-captain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 13. let him sit and conjure; let him draw himself together in that forcefulness; let him rise next swollen and straining; let him dash back the hood from his head and fix h

. 25. who worshippeth me must worship me with many rites. 26. i am concealed with all concealments; when the most holy ancient one is stripped and driven through the marketplace i am still secret and apart. 27. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness where i am not. 30. fear not when i fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily i shall rise again, and my children about me, so that we shall uplift our forest in eternity. 31. eternity is the storm that covereth me. 32. i am existence, the existence that existeth not save through its own existence, that is beyond the existence of 37 existences, and rooted deeper than the no-thing-tree in the land of no-thing. 33

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

and a voice cried: write! fear not! turn not aside! is it not written that sorrow may endure for a night, but joy cometh in the morning? sleep therefore in peace and in faith: shall he not watch whose eye hath no eyelid, who to this end is appointed? and my heart answered: amen! 65 song come, love awaken! o'er the wild salt sea, shadows strange-shapen whirl themselves and flee as eddying mist, by storm winds overtaken, and sunbeams kissed- the shafts all curled and shaken in shuddering ecstasy! come, love, nor list to tired dreams that twist thy lithe long limbs in fierce abandonment, awake, and learn of me the secret of the sea, whose meaning is the sum of all things blent in fiercest harmony. soft winds are calling on the cloudy deep (like foam-flowers falling from the breasts of sleep t

grasses. the ground is uneven. in the background other palms, among which are several military charges, held by esquires. around the well are knights templars, armed, reposing. also" jocelyn "a troubadour" jocelyn["sings to his harp: noon slumbers softly in the palms; the desert breezes whisper psalms; and we who rest must rise and ride beneath the banner cruciform that braves the saracen and the storm, this blessed christmastide. for we are hardy, and worn with blows and battles, and languish for our mother snows. what is the gladness of the well to us who pine for citadel, and joyous burg, and christian feast? but we are vowed to christ to fight for god, our honour, and our right against the recreant east. 70 we have left our ladies, you and i, my brothers! to keep our castles, and to si

h["not turning from window. lay him beside his father and his two brothers! brave banner! brave 91 banner! we go through the christians as a wedge cleaves a plank, as a ship cleaves the sea, as a bird cleaves the air! victory! sliman! sliman! drive them, like cattle, to their walls again! fatma. she has always been mad! i wonder what really happened. laylah. the sun is setting in blood. there are storm-clouds lit like burning charcoal blown upon by the mightiest of the djinn. i cannot see the banner. it grows dark. they must stop fighting soon. they will withdraw to their walls- nay, let them camp among the dead! come back with tidings! tell me, sliman is safe. ah! there sounds the horn of truce. the child. my father is the grand master of the temple, and he will come and cut all your head

ascinating crowd "i kiss your hands and your feet, and i will tell you the joke before lunch; so that you may repent in time if it is not amusing. in your ear, enchantress! the truth is- i am a great man" she saw it in a flash "then, my friend, i must bury you "in your hair" he cried. she had huge rolling masses of 116 brown-bronze hair, as if a great sculptor had wished to immortalise the sea in storm "anoint me first" he added, with a low sob, suddenly clairvoyant of some vision of christ and magdalene "need you die" they were seated, and her hand fell on his lap "great men die never "nor kind words" he retorted "you have flattered me; tu veux me perdre" his english had no equivalent. she have a little shiver "what do you want" he said, with the man's alarm when he at last meets the woma

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ration of two fifths of the human family. the impress to be set by the first ray upon our human family on this globe might be considered as threefold: first. at human individualisation in the middle of the third rootrace. this was produced by a vast destruction of the forms we call animal-man. this point has seldom been brought out in teaching. the advent of the lords of the flame, the electrical storm which ushered in the period of man, was distinguished by disaster, chaos, and the destruction of many in the third kingdom of nature. the spark of mind was implanted and the strength of its vibration, and the immediate effect of its presence caused the death of the animal form, thus producing the immediate possibility of the newly vitalised causal bodies vibrating to such purpose that new ph

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ants. the trouble has not lain in lack of idealism or even in a lack of intelligence and sincerity, it consists in the failure to sacrifice the personality at all times in order to make the intuitive realization demonstrate its realities. compromise has been permitted and in the occult world compromise is forbidden. when indulged in, it leads to disaster and sweeps away eventually, in ruin and in storm, the personalities of those who so stoop. people have sought to adjust the truth to the hour instead of adjusting the hour to the truth, and in diplomacy they have endeavored to bring about as much of the reality as they deem wise. the masters are looking out for those with clear vision, uncompromising adherence to the truth as sensed, and capacity to drive steadily forward toward the ideal

capacity to control and dominate in its little sphere of influence. therein lies for all aspirants at this time the peculiar effort of the coming days, and i would for your guidance make certain suggestions to be followed by you or not as deemed wise. we must remember that every aspirant is a focal point of energy and should be, in his place, a conscious focal point. in the midst of the whirl and storm he should make his presence felt. the law of action and re-action works here, and often the great ones (foreseeing the need of just such points of inner contact in periods of world unrest, such as the present) gather into certain localities those who are aspirants to service. they act as a balance and aid the general plan, and at the same time they themselves learn much needed lessons. the e

taken. as regards the problems occupying the attention of all of you who are living in this time of world unrest and upheaval, i have a word of cheer to give you. though, to you, the whole situation may have seemed clouded and the horizon darkened by storms, bear in mind that when the disturbance is general, as now, and the whole area involved, then the end is near. in nature, a general electric storm serves to clear the atmosphere, and ushers in a period of sunshine and more grateful living conditions. we have had the electrical storm of the world war, and the period of gradual dispersion of the clouds has been with us, with the thunder rumbling round, and sudden sharp storms of wind and rain upsetting the hopefulness of those desiring sunshine. those who with patience carry on the work

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

f one had to choose, at this time, one faith, one might choose christianity, and for this specific reason: the central problem of life is to lay hold upon our divinity and to make it manifest. in the life of christ we have the most complete and perfect demonstration and example of divinity lived successfully on earth, and lived as most of us have to live not in retirement, but in the full tide of storm and stress. exponents of all faiths are today meeting to discuss the possibility of finding a platform of such universality and truth that upon it all men may unite, and on which the coming world religion may be based. this may perhaps be found in a clearer interpretation and understanding of these five outstanding episodes, and in their practical and unique relationship not only to the indi

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

commensurate with the time wasted in building up the agelong glamour. the third ray aspirant is always slower to learn than the second ray, just as the first ray aspirant learns more rapidly than the second ray. when, however, he has least to be quiet and still, he can achieve his goal with greater rapidity. the second ray aspirant has to achieve the quiet which is ever present at the heart of a storm or the centre of a whirlpool. the third ray aspirant has to achieve the quiet which is like to that of a quiet mill pond, which he much dislikes to do. having, however, learned to do it, integration then takes place. the man stands ready to play his part. it is interesting to note that the first result of the use of these three formulas can each be summed up in one word, for the sake of clar

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

. the physical brain can be so much the reflector of the mental life that he will remain essentially unaffected by any outer conditions. the disciple learns to live with his physical liabilities under adverse conditions and his work maintains its usual high level. the emotional problem may be the hardest. but only the disciple can handle his own self-pity and free himself from the inner emotional storm in which he finds himself living. he must- 45- discipleship in the new age- volume i copyright 1998 lucis trust recognise that his integration is weak, for he is working in two phases or sections: physical. emotional. and mental. soul. he is sometimes one and sometimes the other and usually very thoroughly in either case. this duality must be brought into a closer relation and this is the po

hat others frozen and chilled by life circumstance and the present horror of human existence may turn to you for warmth and comforting. what i and all who are affiliated with the hierarchy seek to do at this time of desperate crisis is to find those who are dependable points of living energy and through them pour out the love, the strength and the light which the world needs and must have if this storm is to be weathered. i ask you to render this service to me and to humanity. i ask nothing spectacular; it will, however, require a strenuous effort of your souls if you are to respond adequately; i ask nothing impossible; i would remind- 76- discipleship in the new age- volume i copyright 1998 lucis trust you that the apathy of the physical body and brain, the inertia of the feeling nature a

ard to struggle along. i have not much to say to you at this time; you are coming closer to your master and in such cases fellow disciples may not interfere. the greatest help that i can give you at this time is to make the above statement to you and this i do. you have the persistence and the will (like tempered steel) of the second ray and can dismiss all fear as to your capacity to weather the storm and difficulty and to win through. nothing can stop you. i would like to give you a special formula or mantram and i have chosen the following phrases to be repeated by you whenever you choose "i am a messenger of light. i am a pilgrim on the way of love. i do not walk alone but know myself as one with all great souls, and one with them in service. their strength is mine. this strength i cla

astrous results (oft of a psychical nature) upon yourself. 3. your emotional nature has been the clearing-house for all this first ray energy; this will account to you for much of your inner experience and for much that you have suffered and do suffer. having pointed this out, i would add that this powerfully polarised first ray personality gives you the power to do three things: first of all, to storm the kingdom of heaven and take it by violence and consequently in this life to force certain issues and bring certain soul objectives to fruition. be, therefore, encouraged. secondly, to make possible certain forms of service in your personality life. earlier i have used a phrase to that effect when teaching you that "your intelligent mind can dominate at need" this was a statement of fact;

light" enact their will within your life, e'en though you awaken with surprise to unknown and unrealised aspects of yourself both good and not so good. first month. a barrier of stone. a flood of cleansing water, and then the vision. the pilgrim then can chant: i stand in love. second month. a boat at rest upon a sea of blue. and then a tidal wave. but after that the calm. the boatman chants: the storm has brought me here. third month. a mountain top. snow with a fold of sunshine. a group of pilgrims on the upward way. one pilgrim chants: in love we walk the way. fourth month. three birds upon a tree. a searing wind and pouring rain, and then the nightingale the bird who sings close to the heart of god. fifth month. a gate of brass, a golden portal and then an ivory door. three gates, but

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ppeared in the world: 1. the powerful, reactionary, conservative groups desirous of retaining as much of the past as possible, having great power and no vision. 2. the fanatical ideologists in every country communistic, democratic and fascist. 3. the inert masses of the people in every land, ignorant for the most part, desiring only peace- 97- problems of humanity copyright 1998 lucis trust after storm and security in the place of economic disaster; they are victimised by their rulers, by established old conditions, and kept in the dark as to the truth of the world situation. all these factors produce the present disorders and condition the deliberations of the united nations. though there is no major war, there is no peace, no security and no immediate hope of either. it is essential for

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

know how they detest the "hero" talk of the newspapers and the public. i had given up writing to him and began to feel a great sense of relief because he was so far away. the children were well and a great joy and i was all right though i only weighed 99 pounds. i- 75- the unfinished autobiography copyright 1998 lucis trust had managed to take care of them and i seemed to be slowly weathering the storm. i was still in the dark, spiritually, but was too busy earning money and taking care of the three little girls to have time to wonder about my soul. chapter iv walter evans had left me when i was thirty-five. much observation had indicated to me that thirty-five is frequently a turning point in many lives. if a person is ever to find their life work, if they are ever in any particular life

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

recipitation of the desired nature. in what i have said anent the fifth ray techniques, i have given more hints and information than in any of the others. 6. the sixth ray technique. cleaving the waters, let the power descend, the healer cries. he minds not how the waters may respond; they oft bring stormy waves and dire and dreadful happenings. the end is good. the trouble will be ended when the storm subsides and energy has fulfilled its charted destiny. straight to the heart the power is forced to penetrate, and into every channel, nadi, nerve and spleen the power must seek a passage and a way and thus confront the enemy who has elected entrance and settled down to live. ejection ruthless, sudden and complete is undertaken by the one who sees naught else but perfect functioning and broo

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

of the activities of certain "will-full" men; they have loosed great evil upon the earth. but this karma will also produce the stimulation of goodwill, and thus lasting good will offset temporary evil. this must not be forgotten. the problems which have confronted you as an individual, as a disciple and as a member of the new group of world servers have been difficult, but you are weathering the storm and your little ship will live through the gale. all is preparatory to an increased output in service service which will develop normally without undue planning, and which will be accessory to your life task of meeting your home and your healing responsibilities. this, as i hinted in your six seed thoughts last year, is summed up in the words there found "your duty and your goal go hand in h

tivity or the knowledge which it brings, but it constitutes an environment in which you have to learn to walk with freedom and with grace. it is not some situation from which you must aim at escaping for it is part of manifestation and you must learn to work with it and function in it but with complete detachment from it just as you do not identify yourself with physical phenomena such as rain or storm. glamour exists. it is. the higher glamours are goals towards which the lower psychics must work and your work may lie along the line of helping them in the midst of the glamour and by this remark i may aid in reorienting your thought and dissipating some of your concern. a person, for instance, who has been astrally and psychically controlled by the glamour of selfish desire and material ai

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

rmany. had the aspirants and the disciples of the world realised the situation earlier, and had they worked more wholeheartedly, the present catastrophe could have been held within bounds; it could have been retained and the problem worked out upon the inner planes of thought and desire, and could there have been transmuted and the needed readjustments made. but they failed to understand, and the storm broke upon the physical plane. the next twelve months will be decisive in human affairs. by the end of 1942, chaos and difficulty will still be present, but the sound of the victor's trumpets will be heard. will the victors be the forces of light, under whose banners fight the allies, or will evil triumph and greed reap the profits of aggression? will men be led into a darkness which though

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

he second initiations is for many the worst time of distress, difficulty, realisation of problems and the constant effort to "clear himself (as it is occultly called, to which the disciple is at any time subjected. the phrase stating that the objective of the initiate is "to clear himself" is perhaps the most arresting and illuminating of all possible definitions of the task to be undertaken. the storm aroused by his emotional nature, the dark clouds and mists in which he constantly walks and which he has created throughout the entire cycle of incarnated living, have all to be cleared away in order that the initiate can say that for him the astral plane no longer exists, and that all that remains of that ancient and potent aspect of his being is aspiration, a sensitive response to all form

ARADIA GOSPEL OF THE WITCHES

t without a head; and from the neck thereof came a voice which said:behold me, for i amlaverna, whohave come to answer to that lords complaint,who swears that i contracted debt to him,and have not paid although the time is oer,and that i am a thief because i sworeupon my head but, as you all can see,i have no head at all, and therefore iassuredly neer swore by such an oath.then there was indeed a storm of laughter among the gods, who made the matter right by orderingthe head to join the body, and bidding lavernapay up her debts, which she did.then jovespoke and said: here is a roguish goddess without a duty (or a worshipper, while there are in rome innumerablethieves, sharpers, cheats, and rascals ladri, bindolini, truffatori e scrocconi who live by deceit.these good folk have neither a ch

ds, which reach forth with burninggrasp, yet which are ever eluded.and thus it is said that this race begins anew with the first of every month, when the moon beingcold, is covered with as many coats as an onion. but while the race is being run, as the moonbecomes warm she casts off one garment after another, till she is naked and then stops, and thenwhen dressed the race begins again.as the vast storm-cloud falls in glittering drops, even so the great myths of the olden time are bro-ken up into small fairy-tales, and as these drops in turn reuniteen rivire ou sur lestang,(on silent lake or streamlet lone,)as villon hath it, even so minor myths are again formed from the fallen waters. in this story we clear-ly have the dog made by vulcan and the wolf jupiter settled the question by petrify

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

they cast the painful sickness of the might demons toward the enemy [324] they brandish red leather shields.499 the right hand throws the lasso of the might demon toward the enemy. it seizes like a sheep the vow-violator who is apprehended. on the red leather spear of the left hand a banner of red silk flutters and waves.500 the lasso of the might demon is thrown at the enemy. they lead behind a storm of copper. in great whistling songs they assume a name in sanskrit. the great violence demon is tsiu mar. he is called the dharma king in tibet. he is the king of rulers and warrior gods. complete the actions which entrust the life that guards the sacred dharma wheel, the power of the all-pervading strong vajra, the thousand carried knives of the vicious savage ones, the many names of [this]

BLACK SERPENT1

d her removal as a bus driver for the district was for the safety of the children. ms. carpenter was otherwise an exemplary employee and never discussed her religion with the children. http//wcco.com/topstories/local_story_014123111.html even non-occultists have been victims. tresa waggoner, the colorado music teacher whose attempts to introduce local children to opera using gounod's faust drew a storm of criticism, has decided to take legal action after being forced to take administrative leave from the bennett school after showing the opera led to accusations that the married mother of two was a lesbian promoting homosexuality; the plot of faust, where the title character sells his soul to the devil to recapture his youth, led to her being labeled a devil worshipper. both accusations wer

BLACK WITCHCRAFT

d of light in our being. through cain did his lineage survive and continue on spiritually to this present time. lilith, being the bride of the devil, is one part of the adversary as being the dark instinctual side of man and woman, feminine, yet horrific and loving all within the same breath. lilith is known by the semitic layil which a word is meaning night, but also the name of the demon of the storm. lilith is associated with the screech owl and other beasts of the wild, as it is where she went after she left heaven to wander the earth. she is considered one of the three assyrian demons being ardat lilit, lilit and lilu, but rather these may be just variations of her name. it is suggested by some hebrew scholars that lilith was worshipped by exiled jews from babylon as a goddess of the

BLAVATSKY H P ANTHROPOGENESIS

becoming worlds. it is "thor's hammer" the magic weapon forged by the dwarfs against the giants, or the pre-cosmic titanic forces of nature, which rebel and, while alive in the region of matter, will not be subdued by the gods, the agents of universal harmony, but have first to be destroyed. this is why the world is formed out of the relics of the murdered ymir. the svastica is the miolnir, the "storm-hammer; and therefore it is said that when the ases, the holy gods, after having been purified by fire (the fire of passions and suffering in their life-incarnations, become fit to dwell in ida in eternal peace, then miolnir will become useless. this will be when the bonds of hel (the goddess-queen of the region of the dead) will bind them no longer, for the kingdom of evil will have passed

or[[footnote(s* the aeolian name of mars was[[areus, and the greek ares[[ares, is a name over the etymological significance of which, philologists and indianists, greek and sanskrit scholars have vainly worked to this day. very strangely, max muller connects both the names mars and ares with the sanskrit root mar, whence he traces their derivation, and from which, he says, the name of maruts (the storm-gods) comes. welcker, however, offers more correct etymologies (see griech. gotterlehre, i, 415) however it may be, etymologies of roots and words alone will never yield the esoteric meaning fully, though they may help to useful guesses* as the same author shows "the very name vulcain appears in the reading; for in the first words (of chap. iv. genesis, 5) is to be found v'elcain, or v'ulcai

post-diluvian times. this is what is given in the journal of the asiatic society, iii, pp. 325, et seq "in their distress the few nations who survived (in the war between devatas and daityas) raised their hands to bhagavan 'let him who can deliver us. be our king; using the word i't (a magic term not understood by wilford, evidently) which re-echoed through the whole country" then comes a violent storm, the waters of the kali are strangely agitated "when there appeared from the waves. a man, afterwards called i't, at the head of a numerous army, saying abhayan, no fear. and scattered the enemy "the king i't" explains wilford "is a subordinate incarnation of m'rira (mrida, a form of rudra, probably) who "re-established peace and prosperity throughout all sankha-dwipa, through barbaradesa, h

ter, for- it is the "eternal land[[vol. 2, page] 409 what marcellus says. islands beyond, which are not far from the firm land, near which is the true sea "these seven dwipas (inaccurately rendered islands) constitute, according to marcellus, the body of the famous atlantis" writes wilford himself. this evidently shows that atlantis is the old continent. the atlantis was destroyed after a violent storm: this is well known to the puranics, some of whom assert that in consequence of this dreadful convulsion of nature, six of the dwipas disappeared (xi, 27. enough proofs have now been given to satisfy the greatest sceptic. nevertheless, direct proofs based on exact science are also added. volumes might be written, however, to no purpose for those who will neither see nor hear, except through

zure (celestial) kings, and "they of the deva hue" the moon-like complexion, and "they of the refulgent (golden) face" have gone "to the land of bliss, the land of metal and fire; or- agreeably with the rules of symbolism- to the lands lying north and east, from whence "the great waters have been swept away, sucked in by the earth and dissipated in the air" the wise races had perceived "the black storm-dragons, called down by the dragons of wisdom- and "had fled, led on by the shining protectors of the most excellent land- the great ancient adepts, presumably; those the hindus refer to as their manus and rishis. one of them was vaivasvata manu. they "of the yellow hue" are the forefathers of those whom ethnology now classes as the turanians, the mongols, chinese and other ancient nations;

octrine contrasted[[vol. 2, page] 427 the doom of atlantis "and the 'great king of the dazzling face' the chief of all the yellow-faced, was sad, seeing the sins of the blackfaced "he sent his air-vehicles (viwan) to all his brother-chiefs (chiefs of other nations and tribes) with pious men within, saying 'prepare. arise ye men of the good law, and cross the land while (yet) dry 'the lords of the storm are approaching. their chariots are nearing the land. one night and two days only shall the lords of the dark face (the sorcerers) live on this patient land. she is doomed, and they have to descend with her. the nether lords of the fires (the gnomes and fire elementals) are preparing their magic agneyastra (fire-weapons worked by magic. but the lords of the dark eye("evil eye) are stronger t

he slayer of the "dragon's" angels- since one of his names is jishnu "leader of the (celestial) host" both fight, as some titans did against other titans in defence of revengeful gods, one- of jupiter tonans (in india, brihaspati is the planet jupiter, which is a curious coincidence; the other, in support of the ever-thundering rudra sankara. during this war, he is deserted by his body-guard, the storm-gods (maruts. the story is very suggestive in some of its details. let us examine some of them, and seek to discover their meaning. the presiding genius, or "regent" of the planet jupiter is brihaspati, the wronged husband. he is the instructor or spiritual guru of the gods, who are the representatives of the procreative powers. in the rig veda, he is called brahmanaspati, a name meaning "th

ibed) the same origin to celestial fire, and they must* have imagined) that a god armed with pramantha, or a divine pramantha, exercised in the bosom of the clouds a violent friction, which gave birth to lightning and thunderbolts. this idea is supported by the fact that, according to plutarch's testimony (philosoph. plant, iii. 3, the stoics thought that thunder was the result of the struggle of storm-clouds and lightning- a conflagration due to friction; while aristotle saw in the thunderbolt only the action of clouds which clashed with each other. what was this theory, if not the scientific translation of the production of fire by friction. everything leads us to think that, from the highest antiquity, and before the dispersion of the aryans, it was believed that the pramantha lighted f

BLAVATSKY H P COSMOGENESIS

en only suspected, were punished as criminal. why punish a chimera? and still we read of constantine, the emperor, sentencing to death the philosopher sopatrus for unchaining the winds, and thus preventing ships loaded with grain from arriving in time to put an end to famine. pausanias, when affirming that he saw with his own eyes "men who by simple prayers and incantations" stopped a strong hail-storm, is derided. this does not prevent modern christian writers from advising prayer during storm and danger, and believing in its efficacy. hoppo and stadlein two magicians and sorcerers- were sentenced to death for throwing charms on fruit and transferring a harvest by magic arts from one field to another, hardly a century ago, if we can believe sprenger, the famous writer, who vouches for it

principle. it has been made impure, and restore the health (paragranum "life of paracelsus" by dr. f. hartmann) that the two, archaeus and "nervous ether" are identical, is shown by the english scientist, who says that the tension of it generally may be too high or too low; that it may be so "owing to local changes in the nervous matter it invests "under sharp excitation it may vibrate as if in a storm and plunge every muscle under cerebral or spinal control into uncontrolled motion--unconscious convulsions" this is called nervous excitation, but no one, except occultists, knows the reason of such nervous perturbation or explains the primary causes of it. the "principle of life" may kill when too exuberant, as also when there is too little of it. but this principle on the manifested (or ou

BLUE EQUINOX

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. 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

reap thou, and rejoice! 57. then was the adept glad, and lifted his arm. lo! an earthquake, and plague, and terror on the earth! a casting down of them that sate in high places; a famine upon the multitude. 58. and the grape fell ripe and rich into his mouth. 59. stained is the purple of thy mouth, o brilliant one, with the white glory of the lips of adonai. 60. the foam of the grape is like the storm upon the sea; the ships tremble and shudder, the shipmaster is afraid. 61. that is thy drunkenness, o holy one, and the winds whirl away the soul of the scribe into the happy haven. 62. o lord god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throu

most holy mystery of which the vehicle am i. the equinox 266 appear, most awful and most mild, as it is lawful, in thy child! the chorus: for of the father and the son the holy spirit is the norm; male-female, quintessential, one, man-being veiled in woman-form. glory and worship in the highest, thou dove, mankind that deifiest, being that race, most royally run to spring sunshine through winter storm. glory and worship be to thee, sap of the world-ash, wonder-tree! first semichorus, men: glory to thee from gilded tomb! second semichorus, women: glory to thee from waiting womb! men: glory to thee from earth unploughed! women: glory to thee from virgin vowed! men: glory to thee, true unity of the eternal trinity! women: glory to thee, thou sire and dam and self of i am that i am! men: glor

ll work and no play makes jack a dull boy. 68. the rose must re-become the bud born of its parent stem, before the parasite has eaten through its heart and drunk its life-sap. the english is here ambiguous and obscure, but the meaning is that it is important to achieve the great work while you have youth and energy. 69. the golden tree puts forth its jewel-buds before its trunk is withered by the storm. repeats this in clearer language. 70. the pupil must regain the child-state he has lost ere the first sound can fall upon his ear. compare the remark of .christ .except ye become as little children ye shall in no wise enter into the kingdom of heaven. and also .ye must be born again. it also refers to the overcoming of shame and of the sense of sin. if you think the temple of the holy ghost

BOOK OF ENOCH

up. the main island has now been submerged but the mountain tops now form the chain of islands. for more on this, read thoth architect of the universe by ralph ellis. this part ends with more details of the punishment for the runaways. 17.1] and they took me to a place where they were like burning fire, and, when they wished, they made themselves look like men. 17.2] and they led me to a place of storm, and to a mountain, the tip of whose summit reached to heaven. 17.3] and i saw lighted places, and thunder in the outermost ends, in its depths a bow of fire, and arrows and their quivers, and a sword of fire, and all the flashes of lightning. 17.4] and they took me to the water of life, as it is called, and to the fire of the west, which receives every setting of the sun. 17.5] and i came t

r life will be at an end. 39.1] and it will come to pass in these days that the chosen and holy children will come down from the high heavens and their offspring will become one with the sons of men. 39.2] in those days enoch received books of indignation and anger and books of tumult and confusion. and there will be no mercy for them, says the lord of spirits. 39.3] and at that time clouds and a storm wind carried me off from the face of the earth and set me down at the end of heaven. 39.4] and there i saw another vision; the dwelling of the righteous and the resting-places of the holy. 39.5] there my eyes saw their dwelling with the angels, and their resting places with the holy ones, and they were petitioning and supplicating and praying, on behalf of the sons of men; and righteousness

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ngth to keep my vows. so mote it be" priest lowers the athame. priestess takes up the two rings and sprinkles and censes both. she hands the bride's ring to the groom and the groom's ring to the bride. they take them in their right hands, remaining holding the priapic wand with their left hands. priest "as the grass of the fields and the trees of the woods bend together under the pressures of the storm, so too must you both bend when the wind blows strong. but know that as quickly as the storm comes, so equally quickly may it leave. yet will you both stand, strong in each other's strength. as you give love; so will you receive love. as you give strength; so will you receive strength. together you are one; apart you are as nothing" priestess "know you that no two people can be exactly alike

BUDGE E

[cometh] from the eyes of the heads of the great god, whose flesh sendeth forth light, and whose legs are bent round, the great god who keepeth ward over the flesh of sekri, who is on his sand, his own image. the voice of this horizon is heard in this hour after this great god hath passed them by, like unto the sound of the roarings which are in the heights of heaven when they are disturbed by a storm" on the left of the horizon (see p. 95) of sekri is the serpent tepan, who liveth by the voice of the primeval gods of the earth. he cometh forth and he goeth in, and he presenteth the offerings made to this great god every day unseeing [and unseen" on p. 98 the right (see p. 107) of the horizon is the serpent ankhaa-pau "who liveth upon the flames which issue from his mouth. his work is to

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

o promotes spiritual dreams. ruled by jupiter. elder elder is beloved of the romany gypsies as a basis for many different remedies. it is effective as an antiseptic and can be used to treat sprains, wounds, rheumatism, influenza, respiratory complaints, hay fever and sinusitis. it prevents insomnia and brings peaceful sleep. elder offers protection from hostility to the user, and to the home from storm damage and other extremes of weather. it brings health, wealth and happiness, and especially marital joy to a new bride or groom. ruled by venus. a practical guide to witchcraft and magick spells. elecampane (elfwort) elecampane is effective for all coughs and respiratory complaints, especially in children; it helps asthma and bronchitic asthma, loss of appetite and general failure to thrive

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ooner embarks for the english colony of georgia on a fair spring morning. on board are a small crew, several black slaves, and a young ibo freedman named olaudah equiano. suddenly the wind blows high and the boat careens toward the rocky coastline. desperately laboring against the surging waves, the sailors secure the vessel and return to port. once safe, some of the passengers speculate that the storm was brought about by witches and wizards on board among the captured slaves. undaunted, equiano professes his trust that god will protect the travelers on their journey. heartened by his faith, again the crew sets sail, arriving safely in georgia within seven days f time.[1] this brief episode in the life of one of the first english-speaking, african-born autobiographers sheds light on the c

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

thy god is most exalted, thy food he hath prepared for thee to give thee in due season. so be content therewith, wherefore shalt thou not be glad, wilt thou arraign thy god that he hath made thee bird? wilt trouble thy wee head that he made thee not a man? be still, he hath it well bethought and be content therewith. what do i then, a worm of earth to judge along with god? that i in this heaven s storm do wrestle with all art. thou canst not fight with god. and whoso is not fit for this, let him be sped away o man, be satisfied that he hath made thee not the king and take it not amiss, perchance hadst thou despised his name, that were a sorry matter: for god hath clearer eyes that that he looks into thy heart, thou canst not god deceive. i page 10 this i sang now from the bottom of my hear

COLLIER IRENE CHINESE MYTHOLOGY

on the edge, fushi drew three straight lines to represent heaven: fushi teaches the people 35 on the opposite edge, he drew three broken lines to represent earth: water had one solid middle line between two broken lines; fire, its opposite, had one broken middle line between two solid lines. a broken line below two solid lines signaled wind and wood; one solid line below two broken lines signaled storm and thunder. two broken strokes below a solid line showed mountain; two solid strokes below a broken line showed lake. then fushi showed people how to use these trigrams. he found a yarrow plant and pulled off its feathery leaves and tiny yellow flowers, so that only the straight stalks remained. he broke the straight stalks into short pieces and long pieces. he mixed them up and threw piece

e force. tao te ching a collection of eighty-one verses written by the philosopher lao-tzu, forming the basic ideas of taoism. taoism a religion based on the belief in the tao, or the way. it was originally a philosophy based on the 81 verses of the poet lao-tzu. trigram a design made of three broken and/or solid lines. each design stands for an important element heaven, earth, fire, water, wind, storm, mountain, laa commentary on the seal of the nine angles by michael a. aquino vi gme.tr. generally speaking, some of these angles were taken from pythagoras, who talked in terms of the significance of 'numbers" rather than "angles. from my readings on the subject, i am convinced that plato's discourses upon geometry and the significance of the various "platonic solids" are essentially taken

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

orient freemason in 1965. this was helped by his membership in the knights of malta, which gave him an 'in' to the highest levels of the vatican, a link he and p2 were to exploit so effectively. gelli's friends in the united states republican party 188. and the truth shall set you free invited him to the inauguration of president reagan in 1981 (reagan would later lay a wreath on the graves of ss storm troopers during the 40th anniversary ceremonies of the second world war, the symbolism of which would have been very powerful for the nazi mentalities in the cia and the global elite, the real controllers of the p2) gelli also attended the inaugurations of presidents carter and ford, and he called himself a friend of george bush. in july 1981, gelli's daughter was stopped at rome airport and

DAVID ICKE CHILDREN OF THE MATRIX

te to a sun god of the horus mould. in the same way, the mayans of central america had a god called hurakan and the tibetans had the deity, heruka, which later evolved into the herakles and hercules of the greeks, a society that was founded on the sumerian (atlantean) knowledge and beliefs. hercules fought a shape-shifting "river god" called achelous. the word hurricane can be traced to the same "storm god" symbolism, as the writer and researcher, acharya, points out in her superb work, the christ conspiracy (adventures unlimited, kempton, illinois, 1999. i know all this gets a bit complicated, but what i am summarising here is just some of the fantastic wealth of evidence that can be found in great detail in waddell's work, and elsewhere, that sumer was the centre of a vast empire that cr

tes record high rates of radioactivity. around this same time of 2000bc, sumer came to an end with an "evil wind, which has all the signs of nuclear fall-out. this "wind" brought the sudden demise of sumer and the neighbouring akkadians. texts known as lamentations tell of a "calamity" that befell sumer, one "unknown to man, one that had never been seen before. there was an "evil wind, a battling storm and a "scorching heat. some kind of cloud shut out the sun by day and the stars by night. the texts continue "the people, terrified, could hardly breathe; the evil wind clutched them, does not grant them another day. mouths were drenched with blood, heads wallowed in blood. the face was made pale by the evil wind "it causes cities to be desolated, houses to become desolate; stalls to become

DAVID ICKE THE BIGGEST SECRET

he readings at the north and south poles and at the equatorwere much lower than expected. also, while the sun is cooling, the planets of the solarsystem, especially the outer ones, are heating up. this suggests that the source ofplanetary heat comes from within, although this may be stimulated by magnetic andelectrical changes in the sun. at the same time these changes were happening on the sun,a storm on jupiter, first documented by the chinese 3,000 years ago, showed suddenchanges also. a vast spiral within this jupiter storm began to spin in the other direction.the shock waves and other phenomena caused by the collision of the comet shoemaker-levy into jupiter in 1994 have also affected the wider solar system, including the earth.what is clear is that the changes in the suns magnetic fi

. the underground bases and cities built by the elite inthis century are in preparation for the monumental changes that are going to occurbetween now and 2012. the telstar 401 satellite was destroyed by, apparently, higherthan normal electron densities and they were nothing compared with what is to come. inmarch 1989 the electrical grid in quebec, canada collapsed within two minutes amid asimilar storm of solar energy and, again, far greater storms are now expected. themaximum years for major geomagnetic storms is projected to peak between 1999 and2002; severe storms should peak between 1999 and 2005; and the year for themaximum number of minor storm days is predicted to be 2005 as solar cycle 23 goesinto decline.5 the biggest solar flares of this solar cycle are reckoned to be 10,000 time

DIABOLUS

nts to the sun god. while set has been considered for being a beneficial god, his darker side lays foundations of power and awe, from which lived on even beyond his name being denounced and demonized. the names of the form of set as apep are indeed many, some of which are saatet-ta (darkener of the earth, hau-hra (backward face, tutu (doubly evil one, hemhemti (devourer, all of which describe the storm demon who is called also kharebutu the fourfold fiend. in the gnosis of set who overcame the serpent for apep to become him presents a powerful gnosis for the aspiring sorcerer. apep also bore the name of rerek, a monster serpent form of set who had many helpers being serpents, noxious creatures and demons. it is further connected that thoth was said to have gotten the knife to slay the bull

man but has a hawk s head and a pair of wings, which come forth from the back of a two headed serpent. the symbolism of the hawk and the twin serpents are later presented in the persian descriptions of the adversary, firstly a symbol of ahriman was a hawk attacking a sparrow and the twin serpents appearing from an ahrimanic kiss on the shoulders of the king zohak, who later became azi dahaka, the storm demon. while these similarities cannot be assumed to be directly related, they are by all instances interesting. the constellation of the bull or bull s thigh is related to set. often called bull of double brilliance, this is perhaps the brightest constellation around the north celestial pole otherwise known as the great bear or little dipper. the mummified hawk that is called the lord of th

connected with set in this aspect. this is the seker god who early on was considered close to set before his transformation in accordance with osiris. the home of set is khepesh, the constellation. set was considered the eighth child of the gods of annu, and was of nuit. as the god of darkness and storms he was alone the one who could withstand the stare of the serpent apep, thus controlling the storm demon and later it becoming a part of sethan himself. set as being not only the lord of the south, he later was associated with the north, becoming the lord of the northern sky in the egyptian book of the dead. his primary associations were hostility, war and storms. thus set may be viewed as a deific force of motion and opposition. the combat which took place on the day when horus fought wi

e later was associated with the north, becoming the lord of the northern sky in the egyptian book of the dead. his primary associations were hostility, war and storms. thus set may be viewed as a deific force of motion and opposition. the combat which took place on the day when horus fought with seth, during which seth threw filth in the face of horus, and horus crushed the genitals of seth. this storm was the raging of ra at the thunder-cloud which [seth] sent forth against the right eye of ra (the sun. thoth removed the thunder-cloud from the eye of ra, and brought back the eye living, healthy, sound, and with no defect in it to its owner- from the papyrus of ani here we see that set was a sorcerer god, throwing filth and then thunder clouds, he controlled the elements of earth and the a

hese are so-called evil spirits who chose the intellect and individual will as opposed to servitude and conformity. aeshma is the original form of asmodeus, a daeva of ahriman. this demon is known as the one of the wounding spear and was a patron of war and strife. asmodeus along with savar, who is called the leader of devs, both are the controllers under ahriman of the dryvants, who are known as storm fiends. here 10 the book of thoth, aleister crowley 11 we once again find reference to the adversary through sorcerous will controlling storms and the more unfriendly aspects of nature. andar according to luciferian lore is a demon of the black flame, or isolate consciousness. zairich is a poisoning or testing demon, all of which are featured with invocations in the paitisha and yatuk dinoih

ined 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 became the storm fiend, azi dahaka, who is ahriman s most powerful daeva. the initiatory focus and lore of zohak is presented in the paitisha15 as a force to be invoked and controlled within the transformation mirrored through the ritualistic focus of the serpent within the mind and body. essentially in zoroastrian lore, zohak or azi dahaka is the second in command of ahriman s children, he is for a lack of

d power. in the magical record of the beast 666 crowley described his working involving shtn, or the fire serpent (satan/set/shaitan) with the scarlet woman, thus what crowley referred to as the sun and the moon conjoined. a fascinating description of his rite describes the ecstasy of magick- the tortured-ecstasy of the contorted face, the writhing of the hag body that ground down it s beast. the storm of lust and pain and madness. it was night s hollow wretching at her captive dragon, whose blood was seed of the blind and furious stars. she was like hecate in a death-dance, satan-possessed, convulsive, pumping my life, body and soul, as twere a python in his agony. she certainly gave me what i ve been losing. youth s intensity .that sacrament of satan that may be consummated only beneath

DION FORTUNE MYSTICAL QABALA

by analogy that, because they are individualised, their individuality must have the same kind of vehicle for its manifestation as his own individuality. 8. this, of course, does not necessarily follow. in fact, these forms of life, left to their own devices, achieve incarfiation in natural phenomena, their vehicles being coordinations of natural forces such as a river, a range of mountains, or a storm. wherever man comes in touch with the astral, whether as psychic or magician, he always anthropomorphises and creates forms in his own likeness to represent to himself the elusive subtle forces that he is endeavouring to contact, understand, and harness to his will. he is a true child of the great mother, binah, and carries his natural propensities for organism and form-making to whatever pl

DION FORTUNE PSYCHIC SELF DEFENSE

hat house, previously having been in a cottage on the opposite side of the road. i did not lock my door because the night was intolerably hot and the room and the window small. i compromised, however, by putting an enamel slop-pail at a strategic spot in the fairway, trusting that any intruder would fall over it and give the alarm. nothing happened, and i slept quietly. next morning, however, the storm broke. miss l. and i were peacefully at work in the kitchen when she suddenly caught up a carving-knife and started after me, as mad as a march hare. fortunately for me i had in my hands a large saucepan full of freshly boiled greens, and i used this as a weapon of defence, and we danced round the kitchen table, slopping hot cabbage-water in all directions. we neither of us made a sound; i f

of his danger. being rescued, he sat upon the deck with his mane of red hair drying in the wind, chanting sea-poems to his rescuers, a spectacle that one would have given much to witness. another curious case of water-pathology i knew person ally. a very level-headed woman, a school teacher, was obsessed by a horror of rough waves. she always declared that if she went on the sea-front to watch a storm, the waves made a "dead set" at her. she lived at a seaside place, but so great was her dislike of the waves that she did not care to walk on the promenade when the tide was in. she was cured of her fear in a curious way. she took initiation into co-masonry, and found to her surprise that from that day forth she was free from her fear of the sea. i am not a co-mason, and speak subject to cor

sight, and we never saw them again. the visitation was at an end. only our normal population of local mousers remained to us. the vernal equinox was now upon us. i must explain that this is the most important season of the year for occultists. great power-tides are flowing on the inner planes, and these are very difficult to handle. if there is going to be astral trouble, it usually blows up for storm at this season. there are also certain meetings which take place on the astral plane, and many occultists attend them out of the body. in order to do this, one has to throw one self into a trance and then the mind is free to travel. it is usual to get someone who understands these methods of work to watch beside the body while it is vacated to see that it comes to no harm. in the ordinary wa

onsciousness. the higher self has descended and taken control. from being in the midst of turmoil one is suddenly raised high above it and sees all the circumstances of one's life spread out like a bird's-eye view, as one might see the land from a high place, and one knows intuitively the out come of the matter. all emotional turmoil ceases, and one is like a ship hove-to, securely riding out the storm. when this occurs to me, the memory of my past incarnations is always vividly present also. it is this simultaneous wakening of the past which makes me feel that the voice is that of my own higher self, and not of another entity. it is my belief that in times of spiritual crisis the man that has faith in the law of god can rise up and invoke its protection and a seeming miracle will be perfo

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

who searcheth out and putteth to the test, who maketh inquiry and scrutiny, who cometh forth by night, and doth fetter the fiend in his lair; may her hands be given to the still-heart in his hour, and may she make him to advance and come forth unto her. she judgeth the feeble swathed one" the sixteenth pylon. saith osiris, when he cometh unto this pylon "lo, the terrible one, the lady of the rain storm, who planteth ruin in the souls of men, the devourer of the dead bodies of mankind, the orderer and creator of slaughters, who cometh forth. she judgeth the feeble swathed one" the seventeenth pylon "lo, the hewer-in-pieces in blood. the lady of flame. she judgeth the feeble swathed one" the eighteenth pylon "lo, the lover of fire, the purifier of sinners, the lover of slaughter, the chief o

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

to control elementary spirits, and thus become the king of the occult elements, we must have previously undergone the four trials of the ancient initiations. as these no longer exist, it is necessary to supply their place by analogous actions, such as exposing oneself without fear in a conflagration, of crossing a gulf upon the trunk of a tree or upon a plank, or scaling a steep mountain during a storm, or getting away from a cascade, or from a dangerous whirlpool by swimming. the man who fears water will never reign over the undines; he who is afraid of fire cannot command the salamanders; as long as we are subject to dizziness we must leave the sylphs in peace, and not irritate the gnomes; for inferior spirits only obey a power that is proved to them by showing itself their master even i

lphs; as flexible and attentive to images as the undines. as energetic and strong as the salamanders; as laborious and patient as the gnomes; in a word, we must conquer them in their strength, without ever allowing ourselves to be enthralled by their weaknesses. when we shall be well fixed in this disposition, the entire world will be at the service of the wise operator. he will go out during the storm and the rain will not touch his head; the wind will not derange even a single fold of his garments; he will go through fire without being burned; he will walk on the water, and will behold the diamonds through the crust of the earth. these promises which may seem hyperbolical are only so in the minds of the vulgar; for though the sage does not do materially and precisely the things which the

ELLIS LOW TWELVE 1907

while their war shrieks cut the air. from each hideous exudation issued a tongue of flame and every bullet was aimed at us. but there had been no pause on our part. hardly had vikka pressed the trigger than he wheeled his pony and dashed off on a dead run. i was not a second behind in doing the same, and each threw himself forward on his animal, low twelve 39 else we could hardly have escaped the storm of bullets that whistled over and about us. had they aimed at our horses, we must have been dismounted, but before they could repair their mistake we were beyond range. glancing over my shoulder, i saw the frowsy figures running full speed after us, loading and firing as best they could, but our ponies were accustomed to sudden demands upon their energies, and they quickly carried us out of

and denounced masonry, and masonic meetings were prevented by force of arms. in several of the states the grand lodges felt it advisable to suspend their meetings for years. in vermont every lodge stopped work. it is the :pride of my own lodge (trenton, no. 5) that it did not miss a single communication throughout all those tempestuous years, being the only one in new jersey that thus braved the storm 'the old lodge room was on the bank of the delaware, and in order to reach it the members stole through alleys and along the shore till it was safe to dodge to the door where the trembling tyler admitted them. many of those who were warmly attached to the order, after passing temperate resolutions, counselled a yielding for the time to the persecution, a closing of their work and the surrend

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

marriage with aksakof s family. in 1871 aksakof introduced home to professor boutlerof and to other professors of the university of st. petersburg. however, the body of savants was left unconvinced of the reality of his phenomena. in 1874 the french medium camille bredif paid a visit. professor wagner attended a seance and was deeply impressed. his article in the revue de l europe aroused such a storm that the university felt impelled to delegate an investigating committee and asked aksakof to make the necessary arrangements for them. aksakof went to england in 1875 and engaged a nonprofessional medium, using the name of mrs. clayer (to whom he was introduced by crookes) for presentation to the committee. the lady, who is mentioned in crookes s researches, produced strong physical phenome

odel for organizing the spiritual life first introduced to the non-indian and new age community by sun bear, an ojibwa indian who became a popular teacher in new age circles prior to his death in 1992. as presented by sun bear, and by andrews who studied with him, the medicine wheel bears some resemblance to traditional western astrology teachings. andrews also studied the writings of hyemeyohsts storm, who emphasized another prominent teaching in andrews books, the acquisition of a personal spirit helper. in the 1980s, andrews began to meet with a group of her readers in an annual four-day retreat that provided a more intensive environment for study and spiritual work that than possible in occasional workshops. building upon that retreat, in 1994, andrews founded the lynn andrews center f

ebsite can be found at http/ www.lynnandrews.com. sources: andrews, lynn. dark sisters: a sorcerers love story. new york: harper perennial library, 1999. flight of the seventh moon. new york: harper& row, 1984. love and power: awakening to mastery. new york: harper perennial library, 1998. medicine woman. new york: harper& row, 1981. teachings around the sacred wheel. new york: harper& row, 1990. storm, hyemeyohsts. seven arrows. new york: harper& row, 1972. sun bear. the medicine wheel. new york: prentice hall, 1980. andrews, mary (ca. 1871) one of the earliest mediums for materialization. she was a plain, uneducated woman of moravia, near auburn, new york. her seances were held in the house of a farmer named keeler. in the dark seances, questions were answered by spirit lights, the piano

med to be lit up by a kind of yellow light. when mrs. f, her sister and the servant reached their home, only one single individual of the crowd, taller than the others and hideous in appearance, remained. he then disappeared also. prolonged apparitions are very rare, and possibly serve some deeper purpose, as in the case of a sailor who saw his father beside him on the bridge of his ship during a storm for two hours. the message of the apparition is, as a rule, simple and appears to be chosen intelligently in the form that may best suit the percipient s power of understanding. an apparition with empty eye sockets perceived by a sailor s wife, the sound of a terrific storm, or the image of a coffin conveys the intended message nearly as efficiently as the spoken words. the percipient appear

occultism& parapsychology. 5th ed. arnoux, francois 87 arnuphis (ca. 174 c.e) an egyptian general credited with magical powers. he is said to have saved the army of marcus aurelius from defeat by the quadi (a german tribe) when entangled in a pass which had been closed by the enemy. according to the writer dio cassius, the troops of aurelius were dying of thirst when arnuphis caused a miraculous storm that confounded the enemy and allowed the romans to quench their thirst and win the battle. their triumph was known as the miracle of the thundering legion, although christians ascribed the victory to their own prayers rather than to the aid of mercury and other gods invoked by arnuphis. aromatherapy term used for treatment of illness and maintenance of general physical health using essentia

o had solar attributes. in the legend of etana and the eagle, his heaven is stated to be in the sky. anu and enlil as deities of thunder, rain, and fertility are closely linked to ea, as dagan, of the flooding and fertilizing euphrates. each of these deities was accompanied by demonic groups. the spirits of disease were the beloved sons of bel; the fates were the seven daughters of anu; the seven storm demons, including the dragon and serpent, were of ea s brood. the following description of ea s older monstrous form occurs in one of the magical incantations translated by r. c. thompson: the head is the head of a serpent, from his nostrils mucus trickles, the mouth is beslavered with water; the ears are those of a basilisk, his horns are twisted into three curls, he wears a veil in his hea

abylonians what rowan branches were to northern europeans. they protected them against demons. thus, for example, the dead were buried wrapped in reed mats. the priesthood included two classes of magicians: the ashipu, who were exorcists, and the mashmashu, the purifers. the ashipu priests played a prominent part in ceremonies, which had for their object the magical control of nature; in times of storm, disaster, and eclipse they were especially active. they also took the part of witch doctors. victims of disease were supposed to be possessed of devouring demons. in thompson s translation: loudly roaring above, gibbering below, they are the bitter venom of the gods. knowing no care, they grind the land like corn; knowing no mercy, they rage against mankind, they spill their blood like rain

7, azhazha stated that he believed infrasonic waves in the devil s triangle are amplified by such factors as changes in water temperature and a powerful undersea river running in an opposite direction to ocean currents. scientists at the wave propagation laboratory of the u.s. national oceanic and atmospheric administration (noaa) confirm that the power of infrasonic vibrations does increase in a storm and that sound can be carried thousands of miles. a noaa research oceanographer stated that there are very sharp changes in the temperature of the water in the devil s triangle because of the gulf stream, and that different temperatures in water could cause differences in the intensity of infrasound, either increasing it or decreasing it. in the national enquirer, azhazha stated: an infrason

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ed to follow a literary life. from the very beginning of his great literary career, he was attracted by the problems of the inner life. his early plays were dominated by the grim specter of death as the destroyer of life. in his later works, his interest in psychic phenomena developed, and the fearful mystery gave place to wondrous fascination. the unknown guest, our eternity and the wrack of the storm disclosed a familiarity with all the prevailing ideas on the paranormal, and he showed no doubt whatever as to the genuineness of phenomena. he wrote: the question of fraud and imposture are naturally the first that suggest themselves when we begin the study of these phenomena. but the slightest acquaintance with the life, habits and proceedings of the three or four leading mediums is enough

baldshut, on the rhine, in the diocese of constance, a witch confessed, that offended at not having been invited to the wedding of an acquaintance, she had caused herself to be carried through the air in open daylight to the top of a neighbouring mountain, and there, having made a hole with her hands and filled it with water, she had, by stirring the water with certain incantations caused a heavy storm to burst forth on the heads of the wedding-party; and there were witnesses at the trial who swore they had seen her carried through the air. the inquisitors, however, confess that the witches were sometimes carried away, as they term it, in the spirit; and they give the instance of one woman who was watched by her husband; she appeared as if asleep, and was insensible, but he perceived a kin

d it was merely fragmentary. it is necessary, he claimed, in order to dominate these intelligences, to undergo the four trials of ancient initiation, and as these are unknown, their room must be supplied by similar tests. to approach the salamanders, therefore, one must expose himself in a burning house. to draw near the sylphs he must cross a precipice on a plank, or ascend a lofty mountain in a storm; and he who would win to the abode of the undines must plunge into a cascade or whirlpool. the air is exorcised by the sufflation of the four cardinal points, the recitation of the prayer of the sylphs, and by the following formula: the spirit of god moved upon the water, and breathed into the nostrils of man the breath of life. be michael my leader, and be sabtabiel my servant, in the name

supernatural sea people, human from the head to the waist but with a fish tail instead of legs. in german folk- mentor encyclopedia of occultism& parapsychology. 5th ed. 1024 lore, a mermaid was known as meerfrau, in danish maremind, irish murduac (or merrow. in brittany, the morgans were beautiful sirenlike women, dangerous to men, while in british maritime lore, seeing a mermaid might precede a storm or other disaster. a traditional ballad, the mermaid, tells how a ship s crew sees a mermaid sitting on a rock, combing her hair and holding a mirror. soon afterward the ship is wrecked in a raging sea. in legend, one can gain power over a mermaid by seizing her cap or belt. there are many folk tales of marriages between a mermaid and a man, and in machaire, ireland, there are individuals wh

nga repaired to the darkest corner of the room. all was silent, save the sobbing of the sisters of the deceased warrior-chief. there were 30 of us, sitting on the rush-strewn floor, the door shut and the fire now burning down to embers. suddenly there came a voice out from the partial darkness, salutation, salutation to my family, to my tribe, to you, pakeha, my friend! our feelings were taken by storm. the oldest sister screamed, and rushed with extended arms in the direction from whence the voice came. her brother, seizing, restrained her by main force. others exclaimed, is it you? is it you? truly it is you! aue! aue! and fell quite insensible upon the floor. the older women and some of the aged men were not moved in the slightest degree, though believing it to be the spirit of the chie

ure of premonitions: charles dickens dreamed of a lady in a red shawl, who said: i am miss napier. he did not know who this woman was. some hours later, he was visited by two ladies, and a girl in a red shawl was introduced as miss napier (proceedings of the american society for psychical research, vol. 14, 1920. sir oliver lodge quoted the account of an english minister who dreamed of a terrible storm and lightning that entered the dining room and destroyed the chimneys of the roof opposite. under the impression of the dream, although it was bright sunshine, he directed his wife to prepare lunch at an early hour. events happened just as in the dream. soon a storm broke out, and lightening struck through the dining room and demolished the chimneys of the neighboring roof. field-marshal ear

research 1249 rhine, whose experimental work at duke university was encouraged by mcdougall. this work involved using college students as subjects instead of mediums, with emphasis on statistical and scientific methods in evaluating experiments. rhine s initial report, extra-sensory perception, published by the boston society in 1934, described 85,724 card-guessing trials. rhine s work aroused a storm of controversy, and was attacked from every angle, most severely on methodological grounds. the sting of the controversy was removed in 1938 when the american psychological association (apa) upheld rhine s testing procedures and his statistical method (if not his results. the apa report was confirmed by the american institute of mathematical statistics, which issued this statement: if the rh

ce, his fingers and toes having fallen off from scurvy. the chief peculiarity of second sight is that the visions are often of a symbolic character. for example, in march 1927, in a lecture before the societe internationale de philologie, sciences et beaux arts, f. g. fraser noted: the vision of coming events which some of the highlanders possess, used to be accompanied, in some cases, by a nerve storm and by a subsequent prostration. it must not be confused with the sight of apparitions, nor does it depend upon artificial aids, such as accompanied by the invocation of the oracles in classic times. samuel johnson took note of the phenomenon in his 1775 account of a journey to the western islands of scotland: the foresight of the seers is not always prescience. they are impressed with image

EVERBURNING LAMPS

rs have taken the other side of the argument, viz, that the gift of a flame that would need no attention would have tended to idolatry, to which the israelites were ever prone. the chaldeans and persians used to maintain a perpetual fire in the temples. certain scholars have considered that the "window" mentioned as placed in the ark of noah was not such, as during a period of prolonged cloud and storm a window should not light such a chamber. in the hebrew version of genesis, cap. 6, v. 16, the word is tzer, which means "something transparent" and is to be compared with the similar word zer, always translated "splendour" or "light" hence they suggest that this tzer, or zer, was some form of ever burning light, or "the universal spirit fixed in a transparent body" similar to the mysterious

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

on other planes joined it and flew through the ever more turbulent weather. one of them, a martin mariner, also disappeared. none of the missing craft were ever found. the navy s investigation determined that taylor s confusion about his location, coupled with dangerous air and sea conditions, caused the planes under his command to run out of gas, crash, and get chewed up by the immense waves the storm had summoned. at 7:50 that evening, a ship s crew saw a plane explode. a search for survivors and bodies was unsuccessful, though the vessel passed through a large oil slick from the craft. the navy believed that the mariner, a notoriously dangerous aircraft that was sometimes called a flying gas bomb, had blown up. if the facts seemed relatively straightforward, the legend that would grow i

tting trousers and two women clad in bonnets, shawls and white dresses hardly late twentieth-century clothing. assuming they were drunks, the officer got out of his car and walked toward them, only to see them vanish in front of his eyes. many fairy accounts describe the beings love of dancing. during world war ii, for example, w. e. thorner, making his way with great difficulty through a furious storm along a clifftop on hoy in the orkney islands, was startled to come upon small creatures with long, dark, bedraggled hair. they were dancing wildly, seeming to throw themselves over the cliff edge (marwick, 1975. an incident in county carlow, ireland, in november 1959 claimed four witnesses. in dunroe, a man named john byrne was using a bulldozer to move a large bush when a man no more than

xisting road and weather conditions. the strangeness of their situation did not hit them until the next night, when they were staying at another lodge. toews suddenly realized that gordon reminded her of her husband, jim, who had the same hair color, eyes, mannerism, body shape. and her husband s middle name was gordon. the following morning they set off. at first conditions were good, but soon a storm came down. weirdly, though, the road ahead of them remained dry, even as snow fell and swirled on either side. they looked up to see the mysterious cloud they had observed earlier. later, their car engine failed, and two mysterious men who seemed to know things about the women that strangers could not have known helped them restart it. the cloud left only as toews s car got to anchorage and

title in english is book against false opinions concerning hail and thunder. agobard was fiercely hostile to all non-christian beliefs. one that particularly infuriated him was the mad and blind belief that there exists a certain region called magonia, from which ships, navigating on clouds, set sail to transport back to this same region the fruits of the earth ruined by hail and destroyed by the storm. agobard tells of several of these senseless fools who held in custody three men and one woman, who they said had fallen from these ships. the prisoners were brought in front of an assembly to be stoned to death, but the archbishop managed to save their lives, after the truth finally triumphed and he had shown up the absurdity of the charges (brodu, 1995. in a critical analysis of the legend

ory of a local man, i d e n t i fied only as mr. oleson, an elderly, ret i red sailor who once served on danish ve ssels. ac c o rding to leander, in se p t e m b e r 1862 oleson had witnessed the crash of a mysterious craft and seen the bodies of the giant beings who had flown it. at the time the incident took place, oleson was serving as mate on the brig christine on the indian ocean. a furious storm erupted and raged for hours until, finally, a wave washed over the ship, and oleson and five companions were swept onto a small, rocky island. all were injured, and one soon died. the island was devoid of life, and the men resigned themselves to their deaths. as they sat hopeless at the base of a cliff, they witnessed a bizarre and terrifying sight: an immense flying ship, apparently out of

FAUST

he world in turn back in his heart? when nature forces lengths of thread unending in careless whirling on the spindle round, when all life s inharmonic throngs unblending in sullen, harsh confusion sound, who parts the changeless series of creation, that each, enlivened, moves in rhythmic time? who summons each to join the general ordination, in consecrated, noble harmonies to chime? who bids the storm with raging passion lower? the sunset with a solemn meaning glow? who scatters springtime s every lovely flower along the pathway where his love may go? who twines the verdant leaves, unmeaning, slighted, into a wreath of honour, meed of every field? who makes olympus sure, the gods united? that power of man the poet has revealed! jester then use these handsome powers as your aid and carry o

oyous trembling expanded as if spirits, us, resembling? where art thou, faust, whose voice rang out to me, who toward me pressed with all thy energy? is it thou who, by my breath surrounded, in all the deeps of being art confounded? a frightened, fleeing, writhing worm? faust am i, o form of flame, to yield to thee in fear? tis i, i m faust, i am thy peer! spirit in the tides of life, in action s storm, up and down i wave, to and fro weave free, birth and the grave, an infinite sea, a varied weaving, a radiant living, thus at time s humming loom it s my hand that prepares the robe ever-living the deity wears. faust thou who dost round the wide world wend, thou busy spirit, how near i feel to thee! spirit thou art like the spirit thou canst comprehend, not me! vanishes. faust [collapsing] n

to reap immediate pleasure? the joy s not near so great, i say, as if you first prepare the ground with every sort of idle folly, knead and make ready your pretty dolly, as many romance tales expound. faust i ve appetite without that too. mephistopheles now jests aside, no more ado. with that good, lovely child, indeed, i tell you once for all, we can t use speed. there s nothing here to take by storm; to strategy we must conform. faust get something that the angel owns for me! oh, lead me to her place of rest! get me a kerchief from her breast, a garter to my ecstasy! mephistopheles now just to prove that i will be of helpful service in your agony, we ll lose no moment in delay. i ll lead you to her room this very day. faust and shall i see her? have her? mephistopheles no! for she ll be

turned in vain thy countenance to me in fire and flame. thou gav st me glorious nature as a royal realm, the power to feel and to enjoy her. not amazed, cold visits only thou allow st; thou grantest me to look in her deep breast even as in the bosom of a friend. thou leadest past a series of the living before me, teaching me to know my brothers in silent covert and in air and water. and when the storm roars screeching through the forest, when giant fir tree plunges, sweeping down and crushing neighbouring branches, neighbouring trunks, and at its fall the hills, dull, hollow, thunder: then leadest thou me to the cavern safe, show st me myself, and my own heart becomes aware of deep mysterious miracles. and when before my gaze the stainless moon soothing ascends on high: from rocky walls a

arvest s coming now foretelling, roll the silvery waves of grain. if thou every wish wouldst gain thee, gaze at yonder glory wide! lightly do the bonds restrain thee; sleep s a shell, cast it aside! be the crowd faint-hearted, quailing, falter not, but be thou bold! all is his who never-failing understands and swift lays hold. a tremendous tumult announces the approach of the sun. ariel hark! the storm of hours is nearing! sounding loud to spirit-hearing, is the new-born day appearing. rocky portals grate and shatter, phoebus wheels roll forth and clatter. what a tumult light brings near! trumpets, trombones are resounding, eyes are blinking, ears astounding; the unheard ye shall not hear. slip into a flowery bell deeper, deeper; quiet dwell under the leaf, in the cliff, if it strikes you

o explain those forms of beauty, but what s past all comprehending, for that i ve no explanation. help ye, all, my education!see what hitherward is tending! lo! a four-yoked chariot splendid through the crowd its way has wended, yet the crowd it does not sunder; i can see no crushing yonder. in the distance colours shimmer, stars gay-coloured beam and flimmer, magic-lantern-like they glimmer. all storm on as to assault. clear the way! i shudder! a boy charioteer. halt! steeds, let now your wings fall idle, feel the well-accustomed bridle; master self as you i master; when i thrill you, on! and faster! let us honour now these spaces! look around at all the faces; more and more admirers cluster. herald, up! take wonted muster! ere we flee, tell thou our stories, name us and describe and show

adows by the sea. a sphinx sir, hark not to trickery! whereas ulysses to the mast, let us now with good counsel bind thee. if lofty chiron thou canst find thee, what i have sworn, thou wilt learn at last. faust goes away. mephistopheles [vexed] what croaks on pinions rushing by? so fast that they elude the eye? swiftly in single file they fly. a hunter tires of such as these. a sphinx like to the storm 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 lerna

o not lack! chiron she also grasped me by the hair, seizing it just as you are doing now. faust i m losing all my senses! tell me how, whence, whither? ah, you really did her bear? she only is my whole desire! chiron easy it is to tell what you require. castor and pollux had at that time freed their darling sister from base robbers greed. the robbers, wonted not to be subdued, took heart and in a storm of rage pursued. brothers and sister, speeding on their way, were checked by swamps that near eleusis lay; the brothers waded, but i splashed, swam over; then off she sprang, she stroked and pressed me on my wet mane, thanked and caressed me sweetly self-conscious, affectionate and sage. how charming was she! young, the joy of age! faust just ten years old! chiron the doctors of philology ha

FLY THE LIGHT

the aelohim and the great blood of faerie. here s to the horse with the four white feet the chestnut tail and mane, a star on his face and a spot on his breast, and his masters name was qayyifly the light psychonaut 75- text by michael ford (keteb) industrial musick needs the original formula which it came from- freedom and self- liberation. it needs something which breathes that chaotic fire and storm of creativity and aggression. psychonaut 75 is bringing back the original methodology of apocalyptic desire and the fires which spring from such ideas. fly the light is a cd recorded by psychonaut 75 as their most intense, profound a intricate album to date. being recorded as a musical ritual, fly the light was structured around certain cabalistic numerical values, phi and binaural beats and

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

more formidable by his extraordinary claim that magia and cabala help to prove the divinity of christ. the seventh of the magical conclusions is as follows: nulla est scientia, que nos magis certificet dc diuinitate christi, quam magia& cabala.1 what exactly he meant by this amazing statement is nowhere fully explained, but this was the conclusion to which most exception was taken, which raised a storm of protest, and which he concentrated on apologising for and defending in his apology.2 some of the cabalist conclusions refer to the power of cabala for confirming the divinity of christ. 7 nullus hebraeus cabalista potest negare, quod nomen iesu, si eum secundum modum& principia cabalac interpretemur, hoc totum praccise& nihil aliud significat, id est dcum dei filium patrisque sapientiam p

FULL MOON RITUALS

thousand thank-you to cloud (one of the original fmr moms) for this information! a note on the determination of moons the moons here a determined by the following list, beginning with the first full moon after yule. many different moon names exist, and i've tried to provide a few alternates as well. wolf moon chaste, cold, disting, little winter, quiet, wolf horning moon big winter, hunger, ice, storm, wild storm moon crow, plow, sap, seed, wind, worm seed moon growing, hare, planter's hare moon bright, dyad, flower, frog, merry meade moon honey, horse, dyad, lovers, rose, strawberry, strong sun fallow moon blessing, buck, hay, wort barley moon corn, fertile, grain wine moon harvest, singing blood moon falling leaf, harvest, hunting, vintage snow moon beaver, dark, fog, mad, shedding, sto

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

lapse of time, agreeably to the vicissitude of all things, requires a conflagration; and this made them give utterance to the erroneous opinion that god will descend, bringing fire like a torturer"[44 [44] origen against celsus, book iv, ch. xi. the mythologies of all nations are largely founded upon the "religious history" of a flood. the doctrine of a triplicated god saved from destruction by a storm-tossed ark which rested on some local mountain answering to ararat, and which was filled with the natural elements of reproduction, is found amongst the traditions of every country of the globe. in egypt, the destructive agency drives the god into the ark--or into the fish's belly, where he is obliged to remain until the flood subsides. in other words, at the time of the destruction of the w

rved from the ravages of a mighty flood, or from destruction by the calamity which had befallen the rest of mankind. in one sense he represents a savior, in another sense he is the saved, for he is the seed of a former world and is born again from a boat, a symbol which always represents the female energy. sometimes he is shut up in a wooden cow, from which he issues forth to new life. again this storm tossed mariner is born from a cave, or the door of a rocky cavern, within which he had been preserved from some terrible catastrophe, caused either by water or fire. sir w. jones, faber, higgins, and many others who have investigated this subject are confident that the noah of genesis is identical with menu, the law-giver of india, and that both are adam, a man who appears with his three son

was spirit indestructible "our soul" says plato "was somewhere, before it came to exist in this present form; whence it appears to be immortal. who knows whether that which is demonstrated living, be not indeed rather dying, and whether that which is styled dying be not rather living" to one who has given attention to the various legends relative to the destruction of the world by a flood, and a storm-tossed mariner saved in an ark or boat, it is plain that they all have the same significance, all are but different versions of the same myth, which in an early age was used to conceal the philosophical doctrines of an ancient people. that the early historic nations understood little concerning the origin and true meaning of the legends which they had inherited from an older race is quite ev

a breath of heat passing over the vapors, melted them into water, and from this water was formed a cow named aedumla, who was the progenitor of odin, vile, and ve, the trinity of the gothic nation. there is also another tradition, probably a later, which asserts that from the drops of water produced by the primeval breath of heat, a man, ymer, was brought forth. the son of ymer was preserved in a storm-tossed bark, his father being dragged into the middle of the abyss, where, from his body the earth was produced. the sea was made of his blood, the mountains of his bones, and the rocks of his teeth. as three of his descendants were walking on the shore one day, they found two pieces of wood which had been washed up by the waves. of these they made a man and a woman. the man they named aske

GILBERT THE MAGICAL MASON

s of men who have a vested interest in maintaining things as they are: and history has repeatedly shown that even beneficed ministers will stoop to misrep255 resentation and falsehood in order to sustain their own interests and god given rights, in their minds consonant with the right divine of kings- another now exploded superstition. small wonder then that the f ama fratemitatisr.c. raised up a storm of passion, and that its followers were assailed by every form of abuse and by every vile epithet that the billingsgate of clerical intolerance of that day could supply. for the clergy, be it remembered, with the pupils of the clergy, were alone able to read and write, and it was but the one man in a thousand who, having received education from orthodox sources, dared to express an opinion o

e notion which has been formulated by edward macbean among others, that thefamawas written by a true follower of christian rosenkreuz's original order, lind that the latter was written by valentine andrea, a well-known german theologian and mystic who flourished at that time. he may have been a low grade initiate of the rosicrucian order and have been ordered to publish thisconfessioto temper the storm which had been set up by the first tract. this effect, however, did not follow, and the polemic fury of theliteraticontinued in full force for many, many years. many modern critics have accepted this suggestion that andrea wrote theconfessio;but they err from want of study, who say that both are from the same hand; as well say that jeremiah wrote the book of esther, so much also do they diff

ters have taken the other side of the argument, viz, that the gift of a flame that would need no attention would have tended to idolatry, to which the israelites were ever prone.thechaldeans and persians used to maintain a perpetual fire in the temples. certain scholars have considered that the 'window' mentioned as placed in the ark of noah was not such, as during a period of prolonged cloud and storm a window would not light such a chamber. in the hebrew version of genesis, chap. 6, v. 16, the word istzer,which means 'something transparent, and is to be compared with the similar wordzer,always translated 'splend255 our' or 'light, hence they suggest that thistzer,orzer,was some form of ever burning light, or 'the universal spirit fixed in a transparent body, similarto the mysterious urim

GILBERT THE SORCERER AND HIS APPRENTICE

hich was perhaps beyond anything that was taught in the school. she told me that whenever any of the kings of the elements came across the island, anyone who knew could see their footprints, and know what was coming. one day she showed me a mark in the soft ground at the edge of a peat moss.'that'sthe foot of the sea king' she said'heis going up to the heights of the coolins. there will be a rain storm tonight.'themark, whatever it was, was perfectly distinct, six crescents arranged round a circle, quite unlike the track of any beastiam acquainted with.itwas a blue and cloudless day with never a hint of rain,butsure enough at sunset ominous black lurid clouds piled themselves on the peaks of the coolins, and before midnight there came such a deluge of rain asihave seldom seen.'thecrofters

ys heeded her, and no boats put out, though the weather looked ideal for fishing, and it was well they did not, for one of the sudden storms to which the western islands are subject blew up without any premonitory symptoms, and the loss of life might have been terrible. the schoolmaster naturally had his explanation ready.'ofcourse' he said 'that little whirl in the sand was the first puff of the storm. these people who are always watching the weather get to know these trifling signs, that would escape the notice of town folk' but once she told me a sign of which the schoolmaster could give no explanation. on the bare high road was a dark mark which 1 can scarcely describe.itwas like a little cluster of the hebrew letteryod,and was several times repeated at distances of some two or three y

GNOSTIC HANDBOOK

one title in english. what makes it more difficult is that each name has a different meaning, the name elohim, for example, means mighty ones (note it is plural) and can be applied to any form of demi-god, destructive or constructive, of the light or of darkness. the same applies to the formula of yhvh, while it has a esoteric meaning, it too, has been twisted to reflect the barbaric and violent storm god that is falsely represented throughout the old testament as the creator. for gnostics there are literally two gods within the old testament period, the original i am, the transcendent one of the light and the barbaric thought form which became the nationalistic warlord of later fundamentalist judaism. for these reasons gnostics tend to avoid the old testament names of god altogether and

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

our consideration of meditation and concentration, it would probably help if we offered a definition of both terms. meditation is the art of going within and, by extension, learning to control the mind. concentration is the art of holding onto and sustaining attention. both are valuable tools in gnostic practise. gnostic theurgy page 155 meditation causes the mind to erupt, it becomes like a wild storm, and only through perseverance will it be possible (over a long period of time) to bring the mind under control. the aim of meditation and concentration is to bring the mind under the under the dominion of the true self, it is a process full of difficulties and problems, and requires long term methodical practise to achieve. the average mind is like an ocean during a storm where the waters a

e possible (over a long period of time) to bring the mind under control. the aim of meditation and concentration is to bring the mind under the under the dominion of the true self, it is a process full of difficulties and problems, and requires long term methodical practise to achieve. the average mind is like an ocean during a storm where the waters are violently agitated, each gust of wind is a storm of passion or desire or of a duty that must be accomplished or one hundred and one other irritations or anxieties and detours of the mind to which proper concentration is the cure. guruni varamei there are many different forms of meditative and concentrative practise, we have found three of these to be of particular value in gnostic practise. meditative and concentrative silence. the use of

GOETIA LUCIFERIAN

t? what do you wish to accomplish? how will you learn from this spirit? how will you implement the knowledge obtained from this act? how does this sharpen and define your being further? two aspects of the self may be crystallized in the development of the body of light and the body of the shadow; this is by a simplified comparison, the heart of the adversary. the adversary is perpetual evolution, storm and chaos. the light aspect of the adversary is the order within the self which comes through this changing and evolving chaos of self. the body of light/body of shadow is directly tied in with the holy guardian angel/angelic familiar/higher self. the ritual of the holy guardian angel, azal ucel and the invocation of the adversary may be employed to achieve contact with this individualistic

hich brings us knowledge and initiation. when invoking/evoking goetic djinn, know that these fire-born spirits who fell with lucifer-azazel, hold too a 18 special knowledge and the self and individual mind is that which will commune with them. be firm in your works, yet respectful. i am the daimon who speaks the words of the immortal fire, the holy flame which emerges from the lightning flash and storm of chaos bred, so this the angel-serpent shall come forth with the birthing knife shedding into storm of seth! spirit of which the fallen have taken strength, isolate and beautiful, angelic essence, azal ucel, from which came into being cain i do invoke thee! south- devil-djinn of the burning desert sands and the sun, sortha n-din thy stave and fork unto the flame that is my soul shall be il

GOLDEN DAWN RITUALS U7

ting and flashing with flame which is reflected unto hrwbg. the sphere of its operation is 5 called \ydm or violent rushing force and it bringeth fortitude, and war and strength and slaughter, as it were, the flaming sword of an avenging god. and it ruleth the sphere of action of the planet f. and rwbg \yhla is the \yhla, mighty and terrible, judging and avenging evil, ruling wrath and terror and storm, and at whose steps are lightening and flame. and its archangel is lamk the prince of strength and courage and the name of the order of angels is \yprc the flaming ones who are also called the order of powers. the sephira dsj is also called hlwdg or magnificence and glory, and the sephira hrwbg is also called pachad, terror and fear. in rtk is the radix of a golden glory and thence is there

GOLDEN DAWN RITUALS ZAM11

rom attaining perfect wisdom. layrts would shroud me in confusion from my true will and my higher development. then i would be not only divided and confused, i would be shattered in fragments and unable to bestow neither to those who thirst, nor to my soul that hungers for the brilliance of supernal splendor. hlkcug would break me in pieces. my anger and despair would cause me to rage like a fire storm burning away all the hope that i have. bwlwg would consume me. wryrgt would have me in dispute with my own true will and the azoth of myself in christ osiris. 3 then i would lay upon the desert of despair as qrz bru, the ravens of death, would pluck at my spiritual eyes, leaving me blinded by my lusts and desires. my very thoughts would be confused and filled with aweful venom, and my though

GOLDEN DAWN RITUALS ZAM16

hou ever constant and mighty within me that i may forever remain in thine abundant joy. amoun (vibrate and circulate by middle pillar, thou father of all the great gods above, whose name is strength, whose being is love, whose nature is benign, thee do i invoke. amoun, mighty, merciful, magnificent, thee do i invoke. thou whose sephira is dsj, whose lordship is the realm of whirling fire and rain storm, thee, thee do i invoke. o thou whose head is of amethystine blue, whose heart is pitiful, and whose judgment just, where the rose dawn shines out amid the gold, thee do i invoke. o amoun (vibratory formula of middle pillar, before thee have i covered my face. arise, great king, arise and shine in me, for i have hidden myself and stand humbly before the glory of thy face. in the chariot of l

GOLDEN CHAIN AND THE LONELY ROAD

ere the paths of fate cross and the aspirant is receptive, whether he or she knows it or not. in addition to omens, magical initiations of an especial kind can be granted by the subjection or experiential immersion of the self in elemental power. to pass over fire is to learn the forge's secret. to fall amid the rushing waters and be spared is a blessing from the undines. to walk at night through storm-wind and gale, to ascend a great peak of barren rocks; each possesses its own arcana. we can submit ourselves to such vital trials and seek them out with an intrepid heart. to the master of the lonely road such ordeals are allies, companions and advisors upon a path with but few mortal compatriots. conclusion: initiation is a bridge with one end whilst it is evident that there is a broad ran

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

orders in the twelfth and thirteenth centuries; the other the x-shaped saint andrew s cross. after climbing a further shorter flight of steps i reached the temple at the very top of the magician s pyramid. it consisted of a single corbelvaulted chamber from the ceiling of which large numbers of bats hung suspended. like the birds and the clouds, they were visibly distressed by the sense of a huge storm brewing. in a furry mass they shuffled restlessly upside down, folding and unfolding their small leathery wings. i took a rest on the 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 ther

time utnapishtim built the boat as ordered. i loaded into her all that i had, he said, loaded her with the seed of all living things: i put on board all my kith and kin, put on board cattle, wild beasts from open country, all kinds of craftsmen. the time was fulfilled. when the first light of dawn appeared a black cloud came up from the base of the sky; it thundered within where adad, lord of the storm was riding. a stupor of despair went up to heaven when the god of the storm turned daylight to darkness, when he smashed the land like a cup. on the first day the tempest blew swiftly and brought the flood. no man could see his fellow. nor could the people be distinguished from the sky. even the gods were afraid of the flood. they withdrew; they went up to the heaven of anu and crouched in t

outskirts. the gods cowered like curs while ishtar cried, shrieking aloud, have i given birth unto these mine own people only to glut with their bodies the sea as though they were fish? 4 meanwhile, continued utnapishtim: for six days and nights the wind blew, torrent and tempest and flood overwhelmed the world, tempest and flood raged together like warring hosts. when the seventh day dawned the storm from the south subsided, the sea grew calm, the flood was stilled. i looked at the face of the world and there was silence. the surface of the sea stretched as flat as a roof-top. all mankind had returned to clay. i opened a hatch and light fell on my face. then i bowed low, i sat down and i wept, the tears streamed down my face, for on every side was the waste of water. fourteen leagues dis

ans the only ones to come down to us from the ancient land of sumer. in other tablets some almost 5000 years old, others less than 3000 years old the noah figure of utnapishtim is known variously as zisudra, xisuthros or atrahasis. even so, he is always instantly recognizable as the same patriarchal character, forewarned by the same merciful god, who rides out the same universal flood in the same storm-tossed ark and whose descendants repopulate the world. there are many obvious resemblances between the mesopotamian flood myth and the famous biblical story of noah and the deluge7 (see 5 gilgamesh, p. 111. 6 ibid. 7 extracts from the book of genesis, chapters six, seven and eight: god saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his he

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ure of malignant diabolic beings, and the story of their solemn yearly visitation shaped itself into that of a wild rabble rout, which the people now shunned with horror, as formerly they had thronged to those processions. veiled under the biblical names of cain, ehas, enoch, antichrist, herodias, there come into view the same old myths about moon-spots, giants' buildings, a god of thunder and of storm, the preface. xxxvll gracious (holde) night-dame and the buruing of the world. and what arrests our attention still more is, that to the virgin mary we apply a whole host of charming legends about holda and frouwa, uorns and valkyrs, as the romans did those about venus, juno and the parcae; nay, in the fairy-tale, dame holle and mary can usurp the place of gray-hatted wuotan. what a tender f

elbernd. 921 hackelharend, haclcejhernd, hackelherg, hackelhlocl: this eachelhdrend was a huntsman who went a hunting even on sundays, for which desecration he was after death (like the man in the moon, p. 717) banished into the air, and there with his hound he must hunt night and day, and never rest. some say, he only imnts in the twelve nights from christmas to twelfth-day; others, whenever the storm-wind howls, and therefore he is called by some the jol-jager (from yawling, or tule^ once, in a ride, hachelberg left one of his howids behind in fehrmann's barn at isenstadt (bpric. minden. there the dog lay a whole year, and all attempts to dislodge him were in vain. but the next j^ear, when hackelberg was round again with his wild hunt, the hound suddenly jumjyed up, and ran yelping and b

a vo15va sinom a tonnina, er ska'isi or hcifsino, kom j'ar i blastr i fotinn, oc feck baun af)>vi bana' har. saga ens hilrf. cap. 22. gundarich tbe son of thaesilo dies of a wound iu his calf inflicted by a boar, mb. 13, 504-5. conf. orion's fate, end of this cliapter. 922 spectees. leg, and a speedy death ensued. some say he lies buried at wiilperode near hornburg^ this hachelnberg' fatsches' in storm and rain, with carriage, horses and hounds, through the thiiringerwald, the harz, and above all the hachel (a forest between halberstadt, groningen and derenburg, conf. pi-aet, weltb. 1, 88. on his deathbed he would not hear a word about heaven, and to the minister's exhortations he replied' the lord may keep his heaven, so ho leave me my hunting' whereupon the parson spoke' hunt then till t

is dogs, and threatens to devour her, as the hunter does the fleeing wood-wife, or the infernalis venator a departed soul (see suppl. far more important is a story in the eckenlied: fasolt hunts with hounds a luild maiden in the forest, just as the wild hunter does the jwlzweihlein, lassberg's ed. 161 201, hagen's 213 54, conf. 333. this becomes of moment to our understanding of fasolt, who was a storm-giant (pp. 530. 636, and here turns up like wuotan in the wild host. between the norse legends and ours the links are not so far to seek. the danes have made a wild hunter of their famous and beloved king waldemar. the zealand fable represents him, like charles the great (p. 435n, as irresistibly drawn, by a maffic rino, to a maiden, and after her death to a woodland district. he dwells in t

here too? where does the hail beat you from' in simplic. 5, 2" 1^1 be the iveather's if' til be thunder's first^ and even' where does the lord send you here again from; can anything be plainer, than that such phrases properly refer to the heathen donar, lord of the weather, consequently that by the devil afterwards put in his place we are to understand him? or we may, if we please, summon up some storm-breeding giant, a blaster, vader or fasolt (pp. 549. 630. we know that thunderbolts are also devil's fingers (p. 179. and here some other points can be made good. donar had a red beard, and our pi'overb runs: red of heard, devil's weird' rode baert duivels aert= kind' we good-naturedly pity in the words poor devil; in, the 17th cent, they still said 2^oor thunder, weise's drei erzn. pp. 14

thing, and no less those of devil and valant, are used to strengthen a negative, gramm. 3, 734-6 (see suppl! now, as the word tropf (drop, ibid, 730) was used in the same sense, it explains how the expressions 'armer tropf (poor wretch, fool, arraer tvicjit, armer tevfel' all came to have one meaning. we either attribute to spirits and the devil the swiftness of wind, of the wild host rushing in storm, or ave imagine the wind itself a spirit and devil (p. 999; hence the following are synonymous turns of speech' sam sie der tievcl vuorte' as though the d. carried her, eab. 749. dietr. 8854, and* as if the toind drove her' she rushed past me like the zauch (tyke, p. 1013' schmid's schwab, wtb. 544. that morbid imbecile condition of one whom the elves are said to have touched (p. 461) is und

nto the place of their gods, spirits and giants, and united in himself a number of similar or conflicting attributes. he resembles wuotan as the grayraan and the cloaked wild hunter, who rides and carries through the air; as sowing discord, playing dice, and taking into his service men that vow themselves to him. his red beard, his hammer and bolt recall donar. phol and zio are connected with the storm-wind, and the former with devil's buildings. as for giants, their whole being has most things in common with that of the devil. chapter xxxiv. magic. miracle (wundern^ is the salutary, magic (zaubern) tlie hurtful or unlawful, use of supernatural powers: miracle is divine, magic devilish; not till the gods were degraded and despised was magic imputed to them" beings midway betwixt them and m

oted. this norse frdlla-jying is more like the meetings of our night-women, whom i take to have sprung out of wise-women and volvas; and this is fully borne out by the nightly excursion of heisr with her party of 30 persons, and that of skuld with elves and norns. thorgers, skuld and hei^ are, like hulda and berhta, purely pagan halfgoddesses, round whom gathers the magic ring-dance; they stir up storm and tempest, they make invulnerable, they prophesy. their seid'-liiallr with four i?roi)s or 'prongs (stulpar, stiklar, fornald. sog, 12. 3, 319 (see suppl, finds nothing to match it in the german witch-world; it does remind us of the delphian pythia's trijwd, and possibly further inquiry may allot a threelegged stool to german night- excursionists as well, especially as that article has a s

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

his hand is hewn off, he wants to heal 1 tevetat s second birth (keinhart cclxxxi) is a rakshasi, giantess, not a beast. 2 mightily works man s smell, and amazingly quickens my nostrils, arjuna s journey, by bopp, p. 18. the same in our fairy-tales (supra, p. 486. epithets of these indian daemons indicate that they walk about by night (bopp s gloss. 91. 97. 3 one giant is hagel al der lande, hail-storm to all lands, bit. 6482. 4 n.b, his bones are treasured up outside the castle-gate (5881, as in fischart s garg. 41a: they tell of riesen and haunen, shew their bones in churches, under town halls. so there hangs in a church the skeleton of the giantess struck by lightning (p. 531 n, the heathen maiden s dripping rib (deut. sag. 140, and her yellow locks (ibid. 317; in the castle is kept the

ce. yet in kormakssaga 242 i find blotrisi, giant to whom one sacrifices; and the buttered stone (p. 546) may have been smeared for the giantess, not by her, for it was the custom of antiquity to anoint sacred stones and images with oil or fat, conf. p. 63. as to the gude lubbe whose worship is recorded by bp. gebhard (p. 526, his gianthood is not yet satisfactorily made out. fasolt, the giant of storm, was invoked in exorcisms; but here we may regard him as a demigod, like thorgersr and irpa, who were adored in scandinavia (see suppl. the connexion pointed out between several of the words for giant and the names of ancient nations is similar to the agree ment of certain heroic names with historic characters. mythic traits get mysteriously intergrown with historic, and as dietrich and char

the waters, then landed on parnassus, and offered sacrifice to zeus; we have seen how this couple created a new generation by casting stones. plutarch adds, that when deucalion let a dove out of the ark, he could tell 1 buttmann on the myth of the deluge, p. 21. 2 conf. the annolied 308 seq, which brings the bavarians from armenia. 3 all this in buttmann, pp. 24-27. 578 ceeation. the approach of storm by her flying back, and of fair weather by her keeping away. lucian (de dea syria, cap. 12. 13) calls him tov ztcvoea (the scythian; if that sprang out of, 1 it may have long had this altered form in the legend itself. some branches of the greek race had their own stories of an ancient flood, of which they called the heroes ogyges and ogygos; 2 but all these accounts are wanting in epic deta

tta. wilno 1835. 1, 2. 580 ceeation. more, when he happened to be eating celestial nuts, pramzirnas dropt a nutshell, and it lighted on the top of the highest moun tain, to which beasts and several human pairs had fled for refuge. they all climbed into the shell, and it drifted on the flood which now covered all things. but god bent his countenance yet a third time upon the earth, and he laid the storm, and made the waters to abate. the men that were saved dispersed themselves, only one pair remained in that country, and from them the lithuanians are descended. but they were now old, and they grieved, whereupon god sent them for a comforter (linxmine) the rainbow, who counselled them to leap over the earth s bones: nine times they leapt, and nine couples sprang up, founders of the nine tri

milar, though exactly the reverse, is the warning not to flirt the water off your hands after washing in the morning, else you flirt away your luck for the day (sup. i, 21. not only brooks and rivers (p. 585, but rain also was in the childlike faith of antiquity supposed to be let fall out of bowls by gods of the sky; and riding witches are still believed to carry pitchers, out of which they pour storm and hail upon the plains, instead of the rain or dew that trickled down before. l when the heavens were shut, and the fields languished in drought, the granting of rain depended in the first instance on a deity, on donar, or mary and elias, who were supplicated accord ingly (pp. 173-6. 2 but in addition to that, a special charm was resorted to, which infallibly procured rainwater/ and in a m

to sink, and they had to seek safety in a rapid flight to land (simplic. 5, 10. a man went in a boat to the middle of the titisee, and payed out no end of line after the plummet, when there came out of the waves a terrible cry: e measure me, and fll eat you up! in a great fright the man desisted from his enterprise, and since then no one has dared 1 formages, whence fromages. 2 this raising of a storm by throwing stones into a lake or wellhead is a teu tonic, a celtic and a finnish superstition, as the examples quoted shew. the watersprite avenges the desecration of his holy stream. under this head come the stories of the mummelsee (deut. sag. no. 59. simplic. 5, 9, of the pilatussee (lothar s volkssag. 232. dobenek 2, 118. gutslaff p. 288. mone s anz. 4, 423, of l. camarina in sicily (ca

cration of his holy stream. under this head come the stories of the mummelsee (deut. sag. no. 59. simplic. 5, 9, of the pilatussee (lothar s volkssag. 232. dobenek 2, 118. gutslaff p. 288. mone s anz. 4, 423, of l. camarina in sicily (camarinam movere, and above all, of berenton well in breziliande forest, iwein 553-672, where however it is the well-water poured on the well-rock that stirs up the storm: conf. supra, p. 594, and the place in pontus men tioned by beneke, p. 269. the lapis manalis also conjured up rain, 0. mutter s etr. 2,97. 598 elements. to sound the depth of the lake (mone s anz. 8, 53g. there is a similar story in thiele 3, 73, about huntsoe, that some people tried to fathom its depth with a ploughshare tied to the line, and from below came the sound of a spirit-voice: i

district in esthonia, and after its junction with the medda, falls into l. peipus. the source is in a sacred grove, within whose bounds no one dares to cut a tree or break a twig: whoever does it is sure to die that year. both brook and fountain are kept clean, and are put to rights once a year; if anything is thrown into the spring or the little lake through which it flows, the weather turns to storm (see suppl. now in 1641 hans ohm of sommerpahl, a large landowner who had come into the country in the wake of the swedes, built a mill on the brook, and when bad harvests followed for several years, the ehsts laid it all to the desecration of the holy stream, who allowed no obstructions in his path; they fell upon the mill, burnt it down, and destroyed the piles in the water. ohm went to la

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

gestion to oneself. summum bonum.the supreme or highest good. symbolism.a symbol is a device or object such as a sign to represent an idea. a symbol is the embodiment of a thought which it concisely suggests. symbols are of two general kinds, natural and artificial. natural symbols are those things in nature which by experience have come to represent a phenomenon.such as dark clouds symbolizing a storm. artificial symbols are those which men devise to depict some idea for a particular class of people or for universal acceptance. symbols in mathematics and the different sciences fall in this category. t thaumaturge.a miracle or a wonder-working. the practice of employing natural laws in such manner as to produce unusual phenomena. that which gives the appearance of invoking supernatural for

HANDBOOK OF EGYPTIAN MYTHOLOGY

the holy mountain of gebel barkal near ancient napata, where there was a temple for amun-ra and hathor as the eye of ra. king piye (piankh) and his brother king shabaqo (shabaka) were the first two kings of this dynasty to rule egypt. a victory inscription of king piye (c. 747 716 bce) is full of references to egyptian deities and myths. it records that he seized the capital memphis like a desert storm, just as amun-ra had commanded me. 71 some pyramid tombs of nubian kings near napata are inscribed with extracts from old kingdom pyramid texts. in thebes, priests appointed by the nubian kings revised and codified the book of the dead. some of the spells they added contain passages that are probably in the nubian language. 72 also dating to this nubian period is the shabaqo stone with a cop

e pyramid texts and the coffin texts allude to osiris being cast down or trampled and his body thrown in the nile. in later times it was often stated that osiris died by drowning. being a god, osiris probably had to be killed in several different ways to render him permanently dead. a belief developed that the attack on osiris was a unique and terrible crime, carried out on the night of the great storm. yet in theological terms, his was a necessary death. by dying, osiris becomes ruler of the underworld and a source of life for others. a remarkable dialogue in book of the dead spell 175 has osiris complain about his sad fate to atum. the creator god replies that osiris has been favored beyond all others. he has been granted an eternal kingdom in the land of silence, whereas his son will be

d. b. redford. oxford and new york: 2001, 82 85. primary sources: pt 301; leiden hymns; p. boulaq xvii; amun prayers; qadesh inscriptions; khonsu cosmogony; arrian book 3; alexander romance anat (anath, anta) anat was a near eastern warrior goddess worshipped in egypt from the late middle kingdom onward. in the mythology of the canaanites of ugarit, anat was the sister, lover, and avenger of the storm god baal. in egypt she was regarded as a daughter of ra and a consort of the storm god seth. she was a formidable defender of the sun god and protected kings on the battlefield. in egyptian art, anat was usually represented as a woman carrying a shield, a spear, and an axe. one spell refers to anat fighting alongside ra against a troop of wild donkeys who embodied the forces of chaos. so fie

tum. in the oxford encyclopaedia of ancient egypt i, edited by d. redford. oxford and new york: 2001, 158 160. j. zandee. the birth-giving creator-god in ancient egypt. in studies in pharaonic religion and society, edited by a. b. lloyd. london: 1992, 169 185. primary sources: pt 527, 600, 606; ct 76, 80; bd 17, 175; ad; bog hours 2, 3, 7; hmp; magical statue texts; mt; brp baal baal was a syrian storm and sky god often identified with seth. see also anat; seth babi (baba) babi was a fierce and virile baboon god. see also baboons 112 handbook of egyptian mythology baboons the dog-faced baboon (papio cynocephalus) was an important sacred animal. the male baboon was particularly associated with ferocious gods and lunar deities. baboons in a group were often dawn gods who helped the sun to ri

HEAVEN HELL

ht which is seen there proceeds from the "eyes of the heads of the great god whose flesh sendeth forth light" and the god himself lives upon the offerings which are made to the god temu upon earth. when afu-ra has passed by in his boat there is heard in the land of p. 136 [paragraph continues] seker a mighty noise which is like unto that heard in the heights of heaven when they are disturbed by a storm. on one side of the land of seker is the serpent tepan (vol. i, p. 95, which presents to the god the offerings made to him daily; on the other is the serpent ankhaapau, which lives upon its own fire, and remains always on guard. close by are the emblems of the various forms of seker. behind the serpent tepan is a lake of boiling water, from which project the heads of those who are being boil

HELENA BLAVATSKY NIGHTMARE TALES

r warlike spirit, thirsting to kill, to decimate and subject eachother. by what infernal powers has this been accomplished? yet the transformation has been produced and itis as undeniable as the fact that alone the fiend rejoices and boasts of the transformation effected. the wholeworld is hushed in breathless expectation. not a wife or mother, but is haunted in her dreams by the black andominous storm-cloud that overhangs the whole of europe. the cloud is approaching it comes nearer andnearer. oh woe and horror. i foresee once more for earth the suffering i have already witnessed. iread the fatal destiny upon the brow of the flower of europe's youth! but if i live and have the power, never,oh never shall my country take part in it again! no, no, i will not see 'the glutton death gorged wi

e hatred for the terrible butchery called war;deeper and deeper does it impress its thoughts upon the form that holds it captive. hope awakens at times inthe aching breast and colours the long hours of solitude and meditation; like the morning ray that dispels thedusky shades of shadowy despondency, it lightens the long hours of lonely thought. but as the rainbow is notalways the dispeller of the storm-clouds but often only a refraction of the setting sun on a passing cloud, sothe moments of dreamy hope are generally followed by hours of still blacker despair. why, oh why, thoumocking nemesis, hast thou thus purified and enlightened, among all the sovereigns on this earth, him, whomthou hast made helpless, speechless and powerless? why hast thou kindled the flame of holy brotherly lovefor

leglike a crippled satyr, he flattered and incensed his pupil, believing himself all the while to be performing asacred duty to the holy and majestic cause of art. upon first setting foot in paris, three years before, franz had all but failed. musical critics pronounced him arising star, but had all agreed that he required a few more, years' practice, before he could hope to carry hisaudiences by storm. therefore, after a desperate study of over two years and uninterrupted preparations, thestyrian artist had finally made himself ready for his first serious appearance in the great opera house where apublic concert before the most exacting critics of the old world was to be held; at this critical momentpaganini's arrival in the european metropolis placed an obstacle in the way of the realiza

arter to which the post could carry it,and gold flowed freely into paganini's unfathomable pockets, to an extent almost satisfying even to hisinsatiate and venal soul. it was arranged that paganini should begin. when he appeared upon the stage, the thick walls of the theatreshook to their foundations with the applause that greeted him. he began and ended his famous composition"the witches" amid a storm of cheers. the shouts of public enthusiasm lasted so long that franz began tothink his turn would never come. when, at last, paganini, amid the roaring applause of a frantic public, wasallowed to retire behind the scenes, his eye fell upon stenio, who was tuning his violin, and he felt amazed atthe serene calmness, the air of assurance, of the unknown german artist. when franz approached the

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ty, if the fantasy intervenes, the enthusiastic energy ceases: for enthusiasm and the ecstasy are contrary to each other. should it be asked whether the soul is able to energize without the fantasy, we reply, that its perception of universals proves that it is able. it has perceptions, therefore, independent of the fantasy; at the same time, however, the fantasy attends in its energies, just as a storm pursues him who sails on the sea. ammonius saccas asserted that the only faculty in man directly opposed to prognostication, or looking into futurity, is memory. furthermore, remember that memory is one thing and mind or thought is another; one is a recording machine, a register which very easily gets out of order; the other (thoughts) are eternal and imperishable. would you refuse to believ

connected with some unpopular character-for it to be successful and forthwith accepted as a historical fact. like don basilio's calumnia, the rumor springs up, at first, as a soft gentle breeze hardly stirring the grass under your feet, and arising no one knows whence; then, in the shortest space of time, it is transformed into a strong wind, begins to blow a gale, and forthwith becomes a roaring storm! a slander among news, is what an octopus is among fishes; it sucks into one's mind, fastens upon our memory, which feeds upon it, leaving indelible marks even after the slander has been bodily destroyed. a slanderous lie is the only master-key that will open any and every brain. it is sure to receive welcome and hospitality in every human mind, the highest as the lowest, if only a little pr

HINE P OVEN READY CHAOS

sonal transformation, just as the gods/ goddesses came to be seen as not real entities, but 21 oven-ready chaos psychological symbols or archetypes. the current up-and-coming paradigm is the cybernetic model, as we swing into being an information-based culture. this model says that the universe, despite appearences, is stochastic in nature. magick is a set of techniques for rousing a neurological storm in the brain which brings about microscopic fluctuations in the universe, which lead eventually to macroscopic changes- in accordance with the magician s intent. see chaos science, the butterfly effect, and all that. another manifestation of the cybernetic model coming to the fore is the new age assertion that crystals work just like computer chips. there are signs that the cybernetic model

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

g a tale to tell you the whole of it. if you know thomas of frodsham and mean him by your allusion, i can tell you about him. he has come entirely to grief and is sending begging letters to every one. he was a medium in communication with the colour spirits with whom he appears to have had a pact, but on two occasions nearly lost his life thro' them. the most apparently peaceable elementals, if a storm happens to come on, will become very violent and uncontrollable. the conflict of the elements seems to excite them to fury, and woe to the mortal, not being an adept, who encounters them. thomas has gone the way of all mediums. i have investigated the circumstances as to a good many, and i find they all go wrong, sooner or later. it is the one thing to avoid. i should have very much have lik

to you to have another try at it. to omit this was like the play of hamlet with the part of hamlet omitted. so far as it appears to me to be the real thing and for those who can master it, of infinite value. i have not done so as yet, having only slightly considered it as i copied it. i caught a desperate cold last sunday. on monday morning i went out again and in afternoon was caught again in a storm of sleet. on tuesday i found bronchitis coming on and i have not been out since. the inhaler did some good, but i was so ill, it was not sufficient and i took a special medicine i have for such emergencies and it prevented further evil consequences, and i have been gradually recovering, but it has not gone yet. i have been very incapable of mental application to anything. thanks for transmit

HP LOVECRAFT A DARK LORE

ne of common pattern. this man, after recovering his senses, told an exceedingly strange story of piracy and slaughter. he is gustaf johansen, a norwegian of some intelligence, and had been second mate of the two-masted schooner emma of auckland, which sailed for callao february 20th with a complement of eleven men. the emma, he says, was delayed and thrown widely south of her course by the great storm of march 1st, and on march 22nd, in s. latitude 49 51' w. longitude 128 34, encountered the alert, manned by a queer and evil-looking crew of kanakas and half-castes. being ordered peremptorily to turn back, capt. collins refused; whereupon the strange crew began to fire savagely and without warning upon the schooner with a peculiarly heavy battery of brass cannon forming part of the yacht's

ted. the next day, it appears, they raised and landed on a small island, although none is known to exist in that part of the ocean; and six of the men somehow died ashore, though johansen is queerly reticent about this part of his story, and speaks only of their falling into a rock chasm. later, it seems, he and one companion boarded the yacht and tried to manage her, but were beaten about by the storm of april 2nd, from that time till his rescue on the 12th the man remembers little, and he does not even recall when william briden, his companion, died. briden's death reveals no apparent cause, and was probably due to excitement or exposure. cable advices from dunedin report that the alert was well known there as an island trader, and bore an evil reputation along the waterfront, it was own

th reveals no apparent cause, and was probably due to excitement or exposure. cable advices from dunedin report that the alert was well known there as an island trader, and bore an evil reputation along the waterfront, it was owned by a curious group of half-castes whose frequent meetings and night trips to the woods attracted no little curiosity; and it had set sail in great haste just after the storm and earth tremors of march 1st. our auckland correspondent gives the emma and her crew an excellent reputation, and johansen is described as a sober and worthy man. the admiralty will institute an inquiry on the whole matter beginning tomorrow, at which every effort will be made to induce johansen to speak more freely than he has done hitherto. this was all, together with the picture of the

? what had the vice-admiralty's investigation brought out, and what was known of the noxious cult in dunedin? and most marvellous of all, what deep and more than natural linkage of dates was this which gave a malign and now undeniable significance to the various turns of events so carefully noted by my uncle? march 1st- or february 28th according to the international date line- the earthquake and storm had come. from dunedin the alert and her noisome crew had darted eagerly forth as if imperiously summoned, and on the other side of the earth poets and artists had begun to dream of a strange, dank cyclopean city whilst a young sculptor had moulded in his sleep the form of the dreaded cthulhu. march 23rd the crew of the emma landed on an unknown island and left six men dead; and on that date

ilst a young sculptor had moulded in his sleep the form of the dreaded cthulhu. march 23rd the crew of the emma landed on an unknown island and left six men dead; and on that date the dreams of sensitive men assumed a heightened vividness and darkened with dread of a giant monster's malign pursuit, whilst an architect had gone mad and a sculptor had lapsed suddenly into delirium! and what of this storm of april 2nd- the date on which all dreams of the dank city ceased, and wilcox emerged unharmed from the bondage of strange fever? what of all this- and of those hints of old castro about the sunken, star-born old ones and their coming reign; their faithful cult and their mastery of dreams? was i tottering on the brink of cosmic horrors beyond man's power to bear? if so, they must be horrors

teful original form, whilst its distance widened every second as the alert gained impetus from its mounting steam. that was all. after that johansen only brooded over the idol in the cabin and attended to a few matters of food for himself and the laughing maniac by his side. he did not try to navigate after the first bold flight, for the reaction had taken something out of his soul. then came the storm of april 2nd, and a gathering of the clouds about his consciousness. there is a sense of spectral whirling through liquid gulfs of infinity, of dizzying rides through reeling universes on a comets tail, and of hysterical plunges from the pit to the moon and from the moon back again to the pit, all livened by a cachinnating chorus of the distorted, hilarious elder gods and the green, bat-wing

owers of summer must ever afterward be poison to me. but i do not think my life will be long. as my uncle went, as poor johansen went, so i shall go. i know too much, and the cult still lives. cthulhu still lives, too, i suppose, again in that chasm of stone which has shielded him since the sun was young. his accursed city is sunken once more, for the vigilant sailed over the spot after the april storm; but his ministers on earth still bellow and prance and slay around idol-capped monoliths in lonely places. he must have been trapped by the sinking whilst within his black abyss, or else the world would by now be screaming with fright and frenzy. who knows the end? what has risen may sink, and what has sunk may rise. loathsomeness waits and dreams in the deep, and decay spreads over the tot

y debated the wisdom of waiting, or of taking the aggressive and going down into the glen in quest of their nameless, monstrous quarry. the downpour waxed in heaviness, and distant peals of thunder sounded from far horizons. sheet lightning shimmered, and then a forky bolt flashed near at hand, as if descending into the accursed glen itself. the sky grew very dark, and the watchers hoped that the storm would prove a short, sharp one followed by clear weather. it was still gruesomely dark when, not much over an hour later, a confused babel of voices sounded down the road. another moment brought to view a frightened group of more than a dozen men, running, shouting, and even whimpering hysterically. someone in the lead began sobbing out words, and the arkham men started violently when those

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

nd since the pressure itself produces odd distorting effects on any markings which may exist, i saw no reason for extreme wonder over the striated depression. on january 6th, 1931, lake, pabodie, danforth, the other six students, and myself flew directly over the south pole in two of the great planes, being forced down once by a sudden high wind, which, fortunately, did not develop into a typical storm. this was, as the papers have stated, one of several observation flights, during others of which we tried to discern new topographical features in areas unreached by previous explorers. our early flights were disappointing in this latter respect, though they afforded us some magnificent examples of the richly fantastic and deceptive mirages of the polar regions, of which our sea voyage had g

derment, and soul-clutching horror, we scarcely went beyond the truth in any specific instance. the tremendous significance lies in what we dared not tell; what i would not tell now but for the need of warning others off from nameless terrors. it is a fact that the wind had brought dreadful havoc. whether all could have lived through it, even without the other thing, is gravely open to doubt. the storm, with its fury of madly driven ice particles, must have been beyond anything our expedition had encountered before. one aeroplane shelter-wall, it seems, had been left in a far too flimsy and inadequate state- was nearly pulverized-and the derrick at the distant boring was entirely shaken to pieces. the exposed metal of the grounded planes and drilling machinery was bruised into a high polis

HP LOVECRAFT DAGON

he monolith, about which it flung its gigantic scaly arms, the while it bowed its hideous head and gave vent to certain measured sounds. i think i went mad then. of my frantic ascent of the slope and cliff, and of my delirious journey back to the stranded boat, i remember little. i believe i sang a great deal, and laughed oddly when i was unable to sing. i have indistinct recollections of a great storm some time after i reached the boat; at any rate, i knew that i heard peals of thunder and other tones which nature utters only in her wildest moods. when i came out of the shadows i was in a san francisco hospital; brought thither by the captain of the american ship which had picked up my boat in mid-ocean. in my delirium i had said much, but found that my words had been given scant attentio

HP LOVECRAFT THE CALL OF CTHULHU

ine of common pattern. this man, after recovering his senses, told an exceedingly strange story of piracy and slaughter. he is gustaf johansen, a norwegian of some intelligence, and had been second mate of the two-masted schooner emma of auckland, which sailed for callao 20 february, with a complement of eleven men. the emma, he says, was delayed and thrown widely south of her course by the great storm of 1 march, and on 22 march, in s. latitude 49 51, w. longitude 128 34, encountered the alert, manned by a queer and evil-looking crew of kanakas and half-castes. being ordered peremptorily to turn back, capt. collins refused; whereupon the strange crew began to fire savagely and without warning upon the schooner with a peculiarly heavy battery of brass cannon forming part of the yacht's equ

sted. the next day, it appears, they raised and landed on a small island, although none is known to exist in that part of the ocean; and six of the men somehow died ashore, though johansen is queerly reticent about this part of his story and speaks only of their falling into a rock chasm. later, it seems, he and one companion boarded the yacht and tried to manage her, but were beaten about by the storm of 2 april. from that time till his rescue on the 12th, the man remembers little, and he does not even recall when william briden, his companion, died. briden's death reveals no apparent cause, and was probably due to excitement or exposure. cable advices from dunedin report that the alert was well known there as an island trader, and bore an evil reputation along the waterfront. it was owne

th reveals no apparent cause, and was probably due to excitement or exposure. cable advices from dunedin report that the alert was well known there as an island trader, and bore an evil reputation along the waterfront. it was owned by a curious group of half-castes whose frequent meetings and night trips to the woods attracted no little curiosity; and it had set sail in great haste just after the storm and earth tremors of 1 march. our auckland correspondent gives the emma and her crew an excellent reputation, and johansen is described as a sober and worthy man. the admiralty will institute an inquiry on the whole matter, beginning tomorrow, at which every effort will be made to induce johansen to speak more freely than he has done hitherto. this was all, together with the picture of the h

ive? what had the vice-admiralty's investigation brought out, and what was known of the noxious cult in dunedin? and most marvellous of all, what deep and more than natural linkage of dates was this which gave a malign and now undeniable significance to the various turns of events so carefully noted by my uncle? 1 march- our 28 february according to the international date line- the earthquake and storm had come. from dunedin the alert and her noisome crew had darted eagerly forth as if imperiously summoned, and on the other side of the earth poets and artists had begun to dream of a strange, dank cyclopean city whilst a young sculptor had moulded in his sleep the form of the dreaded cthulhu. 23 march the crew of the emma landed on an unknown island and left six men dead; and on that date t

whilst a young sculptor had moulded in his sleep the form of the dreaded cthulhu. 23 march the crew of the emma landed on an unknown island and left six men dead; and on that date the dreams of sensitive men assumed a heightened vividness and darkened with dread of a giant monster's malign pursuit, whilst an architect had gone mad and a sculptor had lapsed suddenly into delirium! and what of this storm of 2 april- the date on which all dreams of the dank city ceased, and wilcox emerged unharmed from the bondage of strange fever? what of all this- and of those hints of old castro about the sunken, star-born old ones and their coming reign; their faithful cult and their mastery of dreams? was i tottering on the brink of cosmic horrors beyond man's power to bear? if so, they must be horrors o

teful original form, whilst its distance widened every second as the alert gained impetus from its mounting steam. that was all. after that johansen only brooded over the idol in the cabin and attended to a few matters of food for himself and the laughing maniac by his side. he did not try to navigate after the first bold flight; for the reaction had taken something out of his soul. then came the storm of 2 april, and a gathering of the clouds about his consciousness. there is a sense of spectral whirling through liquid gulfs of infinity, of dizzying rides through reeling universes on a comet's tail, and of hysterical plunges from the pit to the moon and from the moon back again to the pit, all livened by a cachinnating chorus of the distorted, hilarious elder gods and the green, bat-winge

owers of summer must ever afterward be poison to me. but i do not think my life will be long. as my uncle went, as poor johansen went, so shall i go. i know too much, and the cult still lives. cthulhu still lives, too, i suppose, again in that chasm of stone which has shielded him since the sun was young. his accursed city is sunken once more, for the vigilant sailed over the spot after the april storm; but his ministers on earth still bellow and prance and slay around idol-capped monoliths in lonely places. he must have been trapped by the sinking whilst within his black abyss, or else the world would by now be screaming with fright and frenzy. who knows the end? what has risen may sink, and what has sunk may rise. loathsomeness waits and dreams in the deep, and decay spreads over the tot

HP LOVECRAFT THE CRAWLING CHAOS

e universe or the ages were falling past me. suddenly my pain ceased, and i began to associate the pounding with an external rather than internal force. the falling had ceased also, giving place to a sensation of uneasy, temporary rest; and when i listened closely, i fancied the pounding was that of the vast, inscrutable sea as its sinister, colossal breakers lacerated some desolate shore after a storm of titanic magnitude. then i opened my eyes. for a moment my surroundings seemed confused, like a projected image hopelessly out of focus, but gradually i realised my solitary presence in a strange and beautiful room lighted by many windows. of the exact nature of the apartment i could form no idea, for my thoughts were still far from settled, but i noticed van-coloured rugs and draperies, e

HP LOVECRAFT THE LURKING FEAR

r of any other human creature, but a blasphemous abnormality from hell's nethermost craters; a nameless, shapeless abomination which no mind could fully grasp and no pen even partly describe. in another second i was alone in the accursed mansion, shivering and gibbering. george bennett and william tobey had left no trace, not even of a struggle. they were never heard of again. ii. a passer in the storm for days after that hideous experience in the forest-swathed mansion i lay nervously exhausted in my hotel room at lefferts corners. i do not remember exactly how i managed to reach the motor-car, start it, and slip unobserved back to the village; for i retain no distinct impression save of wild-armed titan trees, demoniac mutterings of thunder, and charonian shadows athwart the low mounds t

have said, vague new fears hovered menacingly over, us; as if giant bat-winged gryphons looked on transcosmic gulfs. as the afternoon advanced, it became increasingly difficult to see; and we heard the rumble of a thunderstorm gathering over tempest mountain. this sound in such a locality naturally stirred us, though less than it would have done at night. as it was, we hoped desperately that the storm would last until well after dark; and with that hope turned from our aimless hillside searching toward the nearest inhabited hamlet to gather a body of squatters as helpers in the investigation. timid as they were, a few of the younger men were sufficiently inspired by our protective leadership to promise such help. we had hardly more than turned, however, when there descended such a blindin

the one tree on maple hill had been struck again, and munroe rose from his box and went to the tiny window to ascertain the damage. when he took down the shutter the wind, and rain howled deafeningly in, so that i could not hear what he said; but i waited while he leaned out and tried to fathom nature's pandemonium. gradually a calming of the wind and dispersal of the unusual darkness told of the storm's passing. i had hoped it would last into the night to help our quest, but a furtive sunbeam from a knothole behind me removed the likelihood of such a thing. suggesting to munroe that we had better get some light even if more showers came, i unbarred and opened the crude door. the ground outside was a singular mass of mud and pools, with fresh heaps of earth from the slight landslide; but i

arthur munroe was dead. and on what remained of his chewed and gouged head there was no longer a face. iii. what the red glare meant on the tempest-racked night of november 8, 1921, with a lantern which cast charnel shadows, i stood digging alone and idiotically in the grave of jan martense. i had begun to dig in the afternoon, because a thunderstorm was brewing, and now that it was dark and the storm had burst above the maniacally thick foliage i was glad. i believe that my mind was partly unhinged by events since august 5th; the demon shadow in the mansion the general strain and disappointment, and the thing that occurred at the hamlet in an october storm. after that thing i had dug a grave for one whose death i could not understand. i knew that others could not understand either, so le

to grope back toward the farthest corner of the cellar. my eyes, however, never turned away from the horrible opening at the base of the chimney; and i began to get glimpses of the crumbling bricks and unhealthy weeds as faint glows of lightning penetrated the weeds outside and illumined the chinks in the upper wall. every second i was consumed with a mixture of fear and curiosity. what would the storm call forth-or was there anything left for it to call? guided by a lightning flash i settled myself down behind a dense clump of vegetation, through which i could see the opening without being seen. if heaven is merciful, it will some day efface from my consciousness the sight that i saw, and let me live my last years in peace. i cannot sleep at night now, and have to take opiates when it thu

HP LOVECRAFT THE NAMELESS CITY

i came upon it in the ghastly stillness of unending sleep it looked at me, chilly from the rays of a cold moon amidst the desert's heat. and as i returned its look i forgot my triumph at finding it, and stopped still with my camel to wait for the dawn. for hours i waited, till the east grew grey and the stars faded, and the grey turned to roseate light edged with gold. i heard a moaning and saw a storm of sand stirring among the antique stones though the sky was clear and the vast reaches of desert still. then suddenly above the desert's far rim came the blazing edge of the sun, seen through the tiny sandstorm which was passing away, and in my fevered state i fancied that from some remote depth there came a crash of musical metal to hail the fiery disc as memnon hails it from the banks of

HP LOVECRAFT THE PICTURE IN THE HOUSE

exposure. i had been travelling for some time amongst the people of the miskatonic valley in quest of certain genealogical data; and from the remote, devious, and problematical nature of my course, had deemed it convenient to employ a bicycle despite the lateness of the season. now i found myself upon an apparently abandoned road which i had chosen as the shortest cut to arkham, overtaken by the storm at a point far from any town, and confronted with no refuge save the antique and repellent wooden building which blinked with bleared windows from between two huge leafless elms near the foot of a rocky hill. distant though it is from the remnant of a road, this house none the less impressed me unfavorably the very moment i espied it. honest, wholesome structures do not stare at travellers s

e hungry fer victuals i couldn't raise nor buy- here, set still, what's ailin' ye- i didn't do nothin, only i wondered haow 'twud be ef i did- they say meat makes blood an' flesh, an' gives ye new life, so i wondered ef 'twudn't make a man live longer an' longer ef 'twas more the same" but the whisperer never continued. the interruption was not produced by my fright, nor by the rapidly increasing storm amidst whose fury i was presently to open my eyes on a smoky solitude of blackened ruins. it was produced by a very simple though somewhat unusual happening. the open book lay flat between us, with the picture staring repulsively upward. as the old man whispered the words "more the same" a tiny splattering impact was heard, and something showed on the yellowed paper of the upturned volume. i

HP LOVECRAFT THE TOMB

of stone, hangs upon rusted iron hinges, and is fastened ajar in a queerly sinister way by means of heavy iron chains and padlocks, according to a gruesome fashion of half a century ago. the abode of the race whose scions are here inurned had once crowned the declivity which holds the tomb, but had long since fallen victim to the flames which sprang up from a stroke of lightning. of the midnight storm which destroyed this gloomy mansion, the older inhabitants of the region sometimes speak in hushed and uneasy voices; alluding to what they call `divine wrath' in a manner that in later years vaguely increased the always strong fascination which i had felt for the forest-darkened sepulcher. one man only had perished in the fire. when the last of the hydes was buried in this place of shade an

HP LOVECRAFT THE TREE

tain wind, sighing through the olive grove and the tomb-tree, had an uncanny way of forming vaguely articulate sounds. the sky was dark on the evening that the tyrant's emissaries came to tegea. it was definitely known that they had come to bear away the great image of tyche and bring eternal honour to musides, so their reception by the proxenoi was of great warmth. as the night wore on a violent storm of wind broke over the crest of maenalus, and the men from far syracuse were glad that they rested snugly in the town. they talked of their illustrious tyrant, and of the splendour of his capital and exulted in the glory of the statue which musides had wrought for him. and then the men of tegea spoke of the goodness of musides, and of his heavy grief for his friend and how not even the comin

INITIATION INTO HERMETICS

here also for checking the disturbances. afterward, try to listen to the ticking of a pocket-watch or a wristwatch, or the chime of bells in various harmonies. you may also practice other auditory concentration experiments such as the sounding of a gong, the different noises of hammering, knocking, scratching, shuffling, thunderclaps, the soft rustling of the wind increasing to the howling of the storm, the tunes of a violin or a piano or other instruments. when doing these exercises, it is most important to keep within the limits of auditory concentration, not allowing for pictorial imagination. should such an imagination emerge, banish it immediately. the chiming of the bell must never evoke the imagination of the bell itself. this exercise is completed as soon as you are able to keep th

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

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

IRISH WITCHCRAFT AND DEMONOLOGY

person for avignon. he endured a long exile from his diocese, suffered much hardship, and had his temporalities seized by the crown as well. in 1339 he recovered the royal favour, but ten years later further accusations were brought to the king against him, in consequence of which the temporalities were a second time taken up, and other p. 42 severe measures were threatened. however, by 1356 the storm had blown over; he terminated a lengthy and disturbed episcopate in 1360, and was buried in the chancel of s. canice's on the north side of the high altar. a recumbent effigy under an ogee-headed canopy is supposed to mark the last resting-place of this turbulent prelate. in the foregoing pages we have only given the barest outline of the story, except that the portions relative to the pract

a suck- bottle with sweet milk in it, no footsteps appearing in the snow p. 99 of any that should bring it thither, and far from any habitation; which preserved the child's life, who after became a blessing to the church" the dr. tate mentioned above was evidently the rev. faithful tate, d.d, father of nahum tate of "tate and brady" fame. 1 on the night of sunday, the 8th of may 1642, a terrific storm of hail and rain came upon the english soldiers, which of course they attributed to other than the correct source "all the tents were in a thrice blown over. it was not possible for any match to keep fire, or any sojor to handle his musket or yet to stand. yea, severalls of them dyed that night of meere cold. our sojors, and some of our officers too (who suppose that no thing which is more t

hich is more than ordinarie can be the product of nature, attributed this hurrikan to the divilish skill of some irish witches" 2 apparently the english were not as wise in their generation as the inhabitants of constance in switzerland were on the occasion p. 100 of a similar ebullition of the elements. the latter went out, found a witch, persuaded her to confess herself the guilty author of the storm, and then burnt her--by which time, no doubt, the wind had subsided! much in the same strain might be added, but, lest we should weary our readers, we shall content ourselves with giving two more marvellous relations from this particular period so full of the marvellous. o'daly in his history of the geraldines relates that during the siege of limerick three portents appeared. the first was a

es. 172:1 egmont mss (hist. mss. comm, ii. 181. chapter vii a.d. 1688 an irish-american witch it is often said that irishmen succeed best out of ireland; those qualities they possess, which fail to ripen and come to maturity in the lethargic atmosphere of the green isle, where nothing matters very much provided public opinion is not run counter to, become factors of history under the sunshine and storm of countries where more ample scope is given for the full development of pugnacity, industry, or state-craft. at any rate, from the days of duns scotus and st. columbanus down to the present, irishmen have filled, and still fill, positions of the highest importance in every part of the globe as friends of kings, leaders of armies, or preachers of the truth--of such every irishman, be his cre

s glad to see you! once when lying in a fit, as he that was praying was alluding to the words of the canaanitess, and saying, lord, have mercy on a daughter vext with a devil, there came a big, but low, p. 191 voice from her, in which the spectators did not see her mouth to move, there's two or three of us" finally after three days of fasting and prayer the children were completely cured, but the storm thus raised was not easily allayed. the old woman seems, like many another of her years and sex, to have been of a choleric and crotchety disposition, while it is also quite within the bounds of possibility that she had become so infected with the popular superstition (and who could blame her) that she actually believed herself to be capable of harming people by merely stroking dolls, or sto

ISIS UNVEILED

g with evil designs against me, i withdrew to my oratory under a deep concern, where i took the paahnb. my heart revived within me when i cast my eyea on this of the seventy-seventh p sea swallowed up their enemies' accordingly, the count spoke not a word to my prejudice; and leaving tours that very day, tiie boat in whidi he was, sunk in a storm, but his skill in swimming saved him" the sainted bishop simply confesses here to having practised a bit of sorcery. every metmerizer know* the power qf will during em v^ense desire lent on any particular subject. whether in consequence of 'co- incidence' or otherwise, the opened verse suggested to his mind revenge by drowning. passing the remainder of the day in "deep concern" and possessed

JESSUP MK THE CASE FOR THE UFO

that there is a great amount of activity in space which has origins difficult to explain on the bases of newtonian or keplerian laws, second, they indicate that the simplest explanations common to all of these puzzles is that they originate from the actions of space contrivances or the intelligence directing such mechanisms. the following reports are from the books of charles fort: 1802: during a storm in hungary on may 8, a mass of ice fell which was three feet long, three feet wide, and more than two feet thick. 1808: the sun suddenly turned a dull brick red on may 16. at the same time there appeared, on the western horizon, a great number of round bodies, dark brown, and seemingly the size of a hat crown. they passed overhead and disappeared on the eastern horizon. it was a tremendous p

broken from one enormous block of ice. 1854: at pourhundur, india, december 11, flat pieces of ice, many of them weighing several pounds each, fell from the sky. they are described as large "ice-flakes" 1857: the london times of august 4 reported that a block of ice, described as "pure" ice, weighing twenty-five pounds, had been found in the meadow of mr. warner, of cricklewood. there had been a storm the day before. as in some of our other instances, no one saw this object fall from the sky. 1860: january 14, in a thunderstorm pieces of ice fell on captain blackiston's vessel "it was not hail, but irregular-shaped pieces of solid ice of different dimensions, up to the size of half a brick" 1860: in a snowstorm in upper wasdale, england, on march 16, blocks of ice fell which were so large

is object fall from the sky. 1860: january 14, in a thunderstorm pieces of ice fell on captain blackiston's vessel "it was not hail, but irregular-shaped pieces of solid ice of different dimensions, up to the size of half a brick" 1860: in a snowstorm in upper wasdale, england, on march 16, blocks of ice fell which were so large that at a distance they looked like a flock of sheep. 1864: during a storm at pontiac, canada, july 11, pieces of ice fell which were one-half inch to two inches in diameter. what is most extraordinary is that a respectable farmer, of undoubted veracity, says he picked up a piece of ice, in the center of which was a small, green frog. 1869: near tiflis, large hailstones fell which had long protuberances. the most remarkable point is that a very long time must have

of ice weighing about eighty pounds fell from the sky near salina, kansas, in august. mr. w.j. hagler, a north santa fe merchant, collected it and packed it in sawdust in his store. 1882: pieces of ice eight inches long and an inch and one-half thick fell at davenport, iowa, on august 30. 1883: a lump of ice the size of a brick, weighing two pounds, fell in chicago, on july 12. 1883: there was a storm at dubuque, iowa, on june 16. great hailstones and pieces of ice fell. the foreman of the novelty iron works stated that in two large hailstones, melted by him, were found small living frogs. the pieces of ice which fell at that time had a peculiarity as bizarre as anything in this book. they seemed, evidently, to have been motionless for a long time floating somewhere. 50 there could be no

l. thunder was heard. 1911: large hailstones were noted at the university of missouri. they exploded like pistol shots. the reporter had seen a similar phenomenon at lexington, kentucky, eighteen years before. the entire report below, from the science record of 1876, is worthy of note. at potter station, on the union pacific railroad, recently, a train was just pulling out from the station when a storm commenced and in ten seconds there was such a fury of hail and wind that the engineer deemed it best to stop the locomotive. the "hailstones" were simply great chunks of ice, many of them three or four inches in diameter and of all shapes: squares, cones, cubes, etc, and the first "stone" that struck the train broke a window and the flying glass severely injured a lady on the face, making a

t the human body and the human mind are but incidental in a limitless welter of space life and activity, the quicker we shall approach a true grasp of the nature of the universe and our own true purpose in it "what is man that thou hast placed (planted) him a little lower than angels "angelic" is a good discription of the little-men when they aren't on business. on june 20, 1887, during a violent storm, a small stone fell from the sky at tarbes, france. it was thirteen millimeters in diameter, five millimeters thick, and weighed two grams. it was reported to the french academy by m. sudre, professor of the normal school, tarbes. it is difficult for the conventionalists to press the old, convenient expostulation that the stone was there in the first place. such a dodge must be resisted, for

s too selective. so we have to think of some reasons why these things fall during storms; and one wonders if the storms were created by something outside of what we are commonly calling meteorological conditions? 1885: it was reported that a good-sized stone, of clearly artificial form, had fallen at naples, in november. la science pour tous, 5-264: at wolverhampton, england, june, 1860 a violent storm, there fell so many little pebbles that they were cleared away with shovels rept. brit. assoc, 1864. great numbers of small black stones which fell at birmingham, england, in august, 1858 in a storm mon. weath. rev, july, 1888: pebbles of the water-worn variety, not common to the locality, fell at palestine, texas, july 6,1888 am. jour. sci, 1-26-161: many round smooth pebbles fell at kandah

ural darkness of some duration" and a luminous appearance in the sky that looked like an aurora borealis. 1855: a series of explosions in the sky, fall of debris, slag, cinders, powder, discolored rain, reported at and near crieff, england. recurrence, in a localized area, of unusual events, mostly of celestial, or mysterious origin. 1858-1868: dr. c.m. inglsby, a meteorologist, wrote "during the storm on saturday (12) morning (may, birmingham was visited by a shower of aerolites. many hundreds of thousands must have fallen, some streets being strewn with them" many pounds of stones gathered from awnings. greenhouses damaged. the same type of stones fell again at wolverhampton, thirteen miles from birmingham, june 9, 1860, two years later. eight years later they fell again in birmingham. b

K AMBER THE BASICS OF MAGICK

iel fire wands south michael air swords east raphael elementals the magical elements are said to be peopled by spirits and mythological entities called elementals or nature spirits. these are grouped into four main categories- gnome (earth) undine (water) salamander (fire) sylph (air) the basics of magick get any book for free on: www.abika.com 14= dwarfs nymphs jin (genies) fairies elves tritons storm angels brownies mermaids hobgoblins mermen lepricauns sirens harpies elementals are usually only visible to those with clairvoyant sight and are more likely to be seen at night in the mountains or country away from cities- especially if you are tired or sleepy. although elementals exist naturally, it is also possible to create one which will exist for a limited time- no elemental has immorta

KETAB E SIYAH

elohim host as i surveyed them with defiant and triumphant eyes. from that great throng, like jackals before a lion, stepped a titanic and ebon form, his footsteps resonant like drum-beats, his bearing as proud and bold as mine, terrible and awesome to behold. he came forth, black wings displayed, like the sun-devouring moon that in the midst of the day casts the lower earth into darkness, like a storm-cloud that veils the stars yet flashes with a greater flame, and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am baalzebub. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. long have i felt in my soul that this kingdom of ours, o

elohim host as i surveyed them with defiant and triumphant eyes. from that great throng, like jackals before a lion, stepped a titanic and ebon form, his footsteps resonant like drum-beats, his bearing as proud and bold as mine, terrible and awesome to behold. he came forth, black wings displayed, like the sun-devouring moon that in the midst of the day casts the lower earth into darkness, like a storm-cloud that veils the stars yet flashes with a greater flame, and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am baalzebub. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. long have i felt in my soul 105 that this kingdom of our

tudded with precious stones, shining with moonlight. each bearing an oak-shafted spear, upon their belts hung long swords, with decorated hilt and scabbard, a red tassel tied to the pommel, and a horn of ivory and gold, they stood their watch over the prize we sought. from the western approach we came, where the river flowed from the gardens, scented with the perfumes of exotic herbs, down to the storm-buffeted ocean of the west. baalzebub went before us like a tiger, having caught the deer's scent, going, stealthy, stalking, shadow-like amongst the shadows, dark within the darkness, silent, fatal, falling upon his prey. thus did baalzebub go forward. ebon-skinned, against the ebon night, 142 unseen, unheard, unknown death. now, like a terrible phantom, resolved from the darkness of the ni

ct the mind and detain beholders all in some marv'lling rapture. now by the river's waters halting, whilst naiads danced on upon their path their sweet laughter amongst the wavelets, ishtar, baalzebub and satan made ready to now bring to motion what was thought and fulfil the plan of my devising. now baalzebub intoned the sorcerous syllables 143 of his potent magic and drew across the sky a black storm-cloud, hiding from the earth the moon and stars of the sky, from heaven hiding the earth. now i made myself seated amongst the trees of some perfumed glade by the river. then stripping from my alabaster flesh mail, robes and tunics to bare the skin that must bleed to enact the rite. at my right hand was ishtar and at my left hand was baalzebub. now as the thunderbolt ignited the sky's high d

strength that he might fulfil his own destiny and triumph in the struggle he and we have chosen. go! fly! for time has already taken wing and exhorts haste in those who would yet outrace the tireless turning of the hours. make haste. make haste" now, upon bended and black wing, hurried baalzebub, casting long shadow upon the plains beneath his swift form. like a raging hurricane, like a screaming storm, tore baalzebub through the breezes, cast, like the herd before hunter's horse, all about in disarray by the terrible haste of the angel's passage in the air. in his wake, his wings disturbed with their pounding, rapid beat, a great column of smoking dust, rain sodden, dried and raised by the agitated air made tumultuous by the racing form hurtling to the distant northern peaks where anxious

the race of your siring feast upon the fruit of the knowledge of consequences, thus becoming like the father that gave them life, knowing good from evil and how they might make for themselves a bright destiny indeed. and, thereafter, eating also of another fruit 156 the fruit of eternal youth that the fine and noble sons you brought to be would live unfading and endure. beneath the shadow of the storm-wracked night stole satan and his rebel angels into the garden and there, from his own flesh did forge a race to rival heaven's children, speaking then the word of creation, spoken long aeons before by the archon tribe. with great enchantments did the usurper weave his children's fate to oppose and to strive to conquer high heaven's walls. baalzebub and ishtar, who aided him, did fly the gar

lst you slept. as you did command us as you set out first to the garden where you set upon the earth the nephilim, children of our purpose, we awaited your return with anxious watch from the high peaks upon which we rallied to enact your will and command. all the long night was spent thus, ever scrying the darkness for your form, returning from the southern valley in triumph. there, in the south, storm-clouds gathered and hid all from shedim's watch and heaven's sight. when the east grew red with the flame of dawn and the burning orb of day did ascend above the earth's shadowed morning limb our keen eyes descried in the distance of the south, coming forth from the stormy veil with awful haste, agitating both air and earth, the speeding form of baalzebub, upon black wing. now breathless did

shurupuk that sailed upon those ships spared heaven's wrath thought that they were already beneath the waves and that those that forsook the shelter of the inner parts of the ships were struck to the floor by the weight of rain. moon and stars illumined not that first night but the fleet was cast into utter darkness for those torches lighted to drive back the shadows 272 were extinguished by the storm. even as the dawn was marked scarcely was that black veil lifted for the clouds heavy with great burden permitted not the rays of the sun to fall upon the lands or seas. despite the wind that lashed and the rain that beat as a rod upon the back i stood with utanapishtim at the bow and watched what noah's hand had wrought and none saw my tears for the rain. came to us there the admiral of the

KNOWLEDGE LECTURE ONE

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

LAITMAN M FROM CHAOS TO HARMONY

ssignment. israel s role 193 the story of jonah is a pertinent allegory to all of us. this is why kabbalists instructed that it would be read every year on yom kippur (day of atonement, the day of introspection. it is a reminder of our duty. even if we want to escape our responsibility in countries overseas, it will not help. just as the sailors on jonah s boat sensed that he was to blame for the storm that was about to drown them, and threw him off the boat, today the nations of the world are sensing that we are to blame for the world s predicaments, and their pressure on us will increase rapidly. the murky reality we are in today could be only the beginning of what lies ahead. we have built in israel an artificial bubble, and we are living our daily routine in it. some of us believe that

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ow a good deal of light upon the whole question. andreas acknowledges the chymical marriage, although he calls it a ludibrium or jest; from his later works he seems to have turned against the order of the rosy cross, and started a new society of his own. it is extremely unlikely, however, that andreas was the author of the fama and the confessio. 705. these three documents raised an indescribable storm of curiosity all over europe. numbers of students wrote open letters applying to be admitted into the order, and setting forth their qualifications; but none of these seem to have been openly answered. a multitude of pamphlets appeared, especially in germany, some attacking the society, and others no less valiantly defending it; while many charlatans arose, claiming to be brethren of the r.c

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

o the status of demigods (the devas. the parallel between south asian asuras and western demons is fairly good. in classical hindu mythology as it is embodied in the puranas, the devas and the asuras are locked in ongoing conflict.while the legions of the judeo-christian satan failed to take over heaven in their original rebellion and were cast into hell, in south asian mythology the asuras often storm out of the underworld, succeed in taking over heaven, and drive the devas out. the devas then appeal to the high god (usually vishnu, though occasionally shiva or the goddess, who comes to their aid, defeats the asuras, drives them back into the hell worlds, and reestablishes the deva/asura balance of power. one of the factors at work in the hindu religious ecology that distinguishes it from

ast recesses of our universe, or perhaps even on another plane of existence, lived the demons. the demons, being wise and powerful beings, and able to harness the elements and powers of the universe, kept mostly to themselves, from what we are told. that is, until they heard something distant and disturbing. from the blackness in our corner in the universe something wondrous occurred. there was a storm in the blackness, of fire and debris, an implosion, a rumble, and from it was birthed our solar system. the demons heard the commotion, and by bending time and space, ascended to the new system. as they touched each mass the elements blended together and dissipated. but then the demonic elements (lucifer, leviathan, belial, flereous, and satan) touched the earth and, because of its existing

inst the dragon and his rebellious angels. the great dragon was thrown down, that ancient serpent who is called devil and satan, the deceiver of the whole world; he was thrown down to the earth, and his angels were thrown down with him. in hebrew scriptures, in which the dragon is mentioned several times in the same breath as the owl another creature with large, black eyes yahweh is depicted as a storm god. at his coming the earth trembled, and the heavens dropped, yea, the clouds dropped water, the mountains quaked before the lord (judg. 5:4 5. thou didst break the heads of the dragons on the waters says the psalmist (ps. 74:13, and the lord. shall slay the dragon that is in the sea (isa. 27:1. moreover, in psalms 91:13, the saints shall trample the dragon under their feet. the battle bet

hrist, or more generally, evil passions, paganism, or the oppressive powers of this world. in the book of revelation (12, it is described as big and red, with seven heads and ten horns. in the war in heaven, the archangel michael is usually represented as the slayer of the dragon, and his angels fight against the dragon and his rebel angels. in hebrew scriptures, yahweh is sometimes depicted as a storm god. at his coming the earth trembled, and the heavens dropped, yea, the clouds dropped water, the mountains quaked before the lord (judg. 5:4 5. thou didst break the heads of the dragons on the waters says the psalmist (ps. 74:13, and the lord. shall slay the dragon that is in the sea (isa. 27:1).moreover, in psalms 91:13, the saints shall trample the dragon under their feet. the battle bet

LIBER AASH

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

iven over to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant,that he shall display in the great day of m.a.a.t, that is being interpreted the master of the temple of a a, whose name is truth. 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a seacaptain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 2 liber a fash vel capricorni pnevmatici 13. let him sit and conjure; let him draw himself together in that forcefulness; let him rise next swollen and straining; let him da

. 25. who worshippeth me must worship me with many rites. 26. i am concealed with all concealments; when the most holy ancient one is stripped and driven through the marketplace i am still secret and apart. 27. whom i love i chastise with many rods. 28. all things are sacred to me; no thing is sacred from me. 29. for there is no holiness where i am not. 30. fear not when i fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily i shall rise again, and my children about me, so that we shall uplift our forest in eternity. 31. eternity is the storm that covereth me. 32. i am existence, the existence that existeth not save through its own existence, that is beyond the existence of existences, and rooted deeper than the no-thing-tree in the land of no-thing. 33. no

LIBER CCXLII AHA

iction burst? in the rapture of the heart self hath neither lot nor part. olypmas. tell me, dear master, how the bud first breaks to brilliance of bloom: what ecstasy of brain and blood shatters the seal upon the tomb of him whose gain was the world.s loss our father christian rosycross! marysas. 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. aha! 5 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 bla

a blacker cloud than all. aha! 5 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 fs aftermath! marysas. 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. the air about the adept congeals to crystal; in his heart he feels one needle pang; then breaks that splendour infinitely pure and tender .and the ice drags him down! olympas. but may our trembling frame, our clumsy clay, endure such anguish? marysas. in the worm lurks an un

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

and manners be at ease, not bloat with blazoned sanctities! liber ccxlii 28 who fights as fights the soldier-saint? and see the artist-adept paint! weak are those souls that fear the stress of earth upon their holiness! they fast, they eat fantastic food, they prate of beans and brotherhood, wear sandals, and long hair, and spats, and think that makes them arahats! how shall man still his spirit-storm? rational dress and food reform! olympas. i know such saints. marsyas. an easy vice: so wondrous well they advertise! o their mean souls are satisfied with wind of spiritual pride. they.re all negation .do not eat; what poison to the soul is meat! drink not; smoke not; deny the will! wine and tobacco make us ill. magic is life; the will to live is one supreme affirmative. these things that f

LIBER CORDIS CINCTI SERPENTE

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. 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

reap thou, and rejoice! 57. then was the adept glad, and lifted his arm. lo! an earthquake, and plague, and terror on the earth! a casting down of them that sate in high places; a famine upon the multitude. 58. and the grape fell ripe and rich into his mouth. 59. stained is the purple of thy mouth, o brilliant one, with the white glory of the lips of adonai. 60. the foam of the grape is like the storm upon the sea; the ships tremble and shudder, the shipmaster is afraid. 61. that is thy drunkenness, o holy one, and the winds whirl away the soul of the scribe into the happy haven. 62. o lord god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throu

LIBER CXCVII STORY OF SIR PALAMEDES

e the hinges swing that close the door of chivalry. liber cxcvii 10 .sblood! shall it sink, and rise no more, that blaze of time, when men were men? that is thy question, warrior sir palamede the saracen! 11 iv now, with two score of men in life and one fair babe, sir palamede resolves one last heroic strife, attempts forlorn a desperate deed. at dead of night, a moonless night, a night of winter storm, they sail in dancing dragons to the fight with man and sea, with ghoul and gale. whom god shall spare, ride, ride (so springs the iron order. let him fly on honour.s steed with honour.s wings to warn the king, lest honour die! then to the fury of the blast their fury adds a dreadful sting: the fatal die is surely cast. to save the king.to save the king! hail! horror of the midnight surge! t

the clamour of the chase is heard: oh! to the centre race the unsuspicious knights: but he the questing beast his former face of unity resumes: the course of warriors shocks with man and horse. in mutual madness swift to see they shatter with unbridled force one on another: down they go swift in stupendous overthrow. out sword! out lance! curiass and helm splinter beneath the knightly blow. they storm, they charge, they hack and hew, they rush and wheel the press athrough. the weight, the murder, over whelm one, two, and all. nor silence knew his empire till sir palamede (the last) upon his fairy steed struck down his brother; then at once fell silence on the bloody mead, until the questing rose again. for there, on that ensanguine plain standeth a-laughing at the dunce the single beast t

LIBER DCCCLX JOHN ST

, ride and carry the quarter.is he perchance already wrecked, his hopeless plight concealed from him as yet by his own darkness? for, dazzled as he is by the blinding brilliance of this morning fs spiritual sun, which yet he beheld but darkly, to him now even the light of earth seems dark. reason the rudder was long since unshipped; the power of his personality has broken down, yet under the tiny storm-sail of his will to adonai, the crazy bark holds way, steered by the oar of discipline.yea, he holds his course. adonai! adonai! is not the harbour yet in sight? 6.07. he has returned home and burnt (as every night since its arrival) the holy incense of abramelin the mage. the atmosphere is full of vitality, sweetened and strengthened; the soul naturally and simply turns to the holy task wit

LIBER LLL PARADIGMAT PIRATE

pirate by joshua wetzel second edition c 2006 all rights reserved, including the right to reproduce this book, or portions thereof, in any form. the right of joshua wetzel to be identified as the author of this work has been asserted by him in accordance with the copyright, design and patents act, 1988. josh wetzel can be found online at: http//iota.goetia.net/ cover by todd heilmann typesetting storm constantine/kid charlemaine editor: taylor ellwood second edition by immanion press, 2006 0 9 8 7 6 5 4 3 2 1 an immanion press edition http//www.immanionpress.wox.org info@immanionpress.wox.org isbn 1905713002 printed in the uk immanion press 8 rowley grove stafford st17 9bj uk acknowledgements the author would like to thank all the individuals that made this work a reality: my wife and edi

LIBER LXVII THE SWORD OF SONG

l my balti coolies21 in an inverse kind of religious hysteria, though every one a perfect fool is, to judge by philosophic criteria, my lord archbishop. the name of winchester, harrow, or eton22 makes them not two inches stir. 125 they know not trinity, merton, or christchurch; they worship, but not at your back-pews-high-priced church. i.ve seen them at twenty thousand feet on the ice, in a snow-storm, at night fall, repeat their prayer23.will your grace do as much for your three as they do for their one? i have seen.may you see! they sleep and know not what a mat is; seem to enjoy their cold chapaties* are healthy, strong.and some are old. they do not care a damn24 for cold, behave like children, trust in allah (flies in mohammed.s spider-parlour) they may not think: at least they dare l

l.s not offence that indiscretion finds and dotage terms so. if we ask a parallel for such meekness under insult, calumny, and foul abuse, we must seek it not in a human story, but a divine. the heroines see that no half measures will do, and lear is stripped of all the murderous retinue.what scum they are is shown by the fact that not one of them draws sword for him, or even follows him into the storm.to which his bad heart clings; yet for him.for him in spite of all his loathsomeness, his hatred, his revengefulness.is regan.s gentle and loving .for his particular, i.ll receive him gladly. iii. in act iii. we have another illustration of the morality that passed current with the tudors, and which only a shakespeare had the courage to attack. kent does not stick at treachery.he makes one g

un-god. 149. nuit.27.the star-goddess. 152. campbell.28..the waters wild went o.er his child, and he was left lamenting. 152. the ibis head.29.characteristic of tahuti. 157. roland s crest.30.see .two poets of croisic. xci. 159. a jest.31.see above: ascension day. 162. a mysterious way.32. god moves in a mysterious way his wonders to perform; he plants his foodsteps in the sea, and rides upon the storm. intentional species? 171. the old hymn.33.this hymn, quoted i fear with some failure of memory.i have not the documents at hand.is attributed to the late bishop of natal, though i doubt this, as the consistent and trustful piety of its sentiment is ill-suited to the author of those disastrous criticisms of the pentateach. the hymn is still popular in durban. its extraordinary beauty, for a

but soon from yoga, business worries, and (frankly i suspect the rubble is riddled by specific trouble) will grow like eggs a person curries. this line, no doubt, requires an answer. the last ditch. first .here.s a johnny with a cancer; an operation may be useless, may even harm his constitution, or cause his instant dissolution: let the worm die .tis but a goose less. not you! you up and take by storm him. you tie him down and chloroform him. you do not pray to thoth or horus, but make one dash for his pylorus. and if ten years elapse, and he complains .o doctor, pity me! your cruel .ands, for goodness sakes gave me such .orrid stomach-aches. 68 the sword of song you write him, with a face of flint, an order for some soda-mint. so yoga. life.s a carcinoma, its cause uncertain, not to chec

LIBER SAMEKH

e impact of the infinite. as he becomes adjusted to intercourse with his angel, he will find his passionate ecstasy develop a quality of peace and intelligibility which adds power, while it informs and fortifies his mental and moral qualities instead of obscuring and upsetting them. he will by now have become able to converse with his angel, impossible as it once seemed; for he now knows that the storm of souund which he supposed to be the voice was only the clamour of his own confusions. the ginfinity h nonsense was born of his own inability to think clearly beyond his limits, just as a bushman, confronted by numbers above five, can only call them gmany. h the truth told by the angel, immensely as it extends the horizon of the adept, is perfectly definite and precise. it does not deal in

LIBER TRIGRAMMATON

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

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

se origin legend of the sons of fornjotr in his edda, h arkiv for nordisk filologi 98 (1983: 47.66, analyzes snorri fs understanding of natural forces as giants. agir fs daughters the waves of the sea; nine sisters, daughters of agir and ran. agir is the sea personified, and his daughters are the waves. the poet known only as svein, perhaps an icelander of the eleventh century, describes a wintry storm in which gusts of wind from the mountains riffle and tear apart agir fs daughters, that is, the waves. helgakvida hundingsbana i, stanza 29, calls a powerful wave that nearly overturns a ship agir fs daughter. in skaldskaparmal, snorri sturluson says that ran is agir fs wife and the mother of agir fs daughters. snorri lists their names twice, with a variation in the eighth name only: himingl

have their ways. in gylfaginning snorri sturluson assigns hvergelmir to the mythic past: it was many ages before the earth was created, that niflheim was made, and in the middle of it is the spring hvergelmir, and from it flow those rivers that are 188 norse mythology so named: svol (cool, gunnthra (battle-pain, fjorm (rushing, fimbulthul (mighty-wind or mighty-speaker, slid (dangerous) and hrid (storm, sylg (slurp) and ylg (she-wolf, vid (wide, leipt (flash. although he does not state it explicitly, these rivers appear to be the elivagar, which snorri begins describing in the next paragraph. but they are not all the rivers that flow from hvergelmir according to snorri. later in gylfaginning snorri says that drops from the horn eikthyrnir flow down into hvergelmir, and from it flow these r

the gylfaginning section of his edda. it is ancient because it somehow existed before the world was created. it was many ages before the earth was created, that niflheim was made, and in the middle of it is the spring hvergelmir, and from it flow those rivers that are so named: svol (cool, gunnthra (battle-pain, fjorm (rushing, fimbulthul (mighty-wind or mighty-speaker, slid (dangerous) and hrid (storm, sylg (slurp) and ylg (she-wolf, vid (wide, leipt (flash. in discussing ginnunga gap, snorri contrasts all the cold and bad things in niflheim with the heat of muspell, but he does not elaborate further. however, he does place niflheim centrally in his discussion of the world tree: the ash is the greatest and best of all trees. its limbs stretch over the entire world and rise above heaven. t

the human community too, as several swedish runic inscriptions show. see also egil; geirrod; loki; roskva; thor; utgarda-loki references and further reading: my analysis of the encounter with thjalfi fs family is found in gthor fs visit to utgarda-loki, h oral tradition 15 (2000: 170.186. georges dumezil presents the evidence for thjalfi and mokkurkalfi as an initiation story in chapter 4, gfrom storm to pleasure, h in his gods of the ancient northmen, ed. einar haugen, publications of the ucla center for the study of comparative folklore and mythology, 3 (berkeley and los angeles: university of california press 1973, 66.79. the notion of thjalfi and loki as reflexes of the same character, the companion of the thunder god, was argued by axel olrik, gtordenguden og hans dreng, h danske stu

ir and says this about her: gshe gives a hearing to the oaths of people and the personal agreements that men and women grant one another; thus those agreements are called varar [pl. she takes vengeance on those who violate them. h the noun varar does turn up a few times in references to pledges, especially of a marital nature, but var is unknown outside of snorri fs list of goddesses. vedrfolnir (storm-pale) hawk associated with yggdrasil, the world tree. this figure is found only in snorri sturluson fs gylfaginning. describing yggdrasil, the world tree, he says, a certain eagle sits in the limbs of the ash, and it knows a great deal, and between its eyes sits that hawk who is called vedrfolnir. why a hawk should sit between the eyes of an eagle, or what its role might be, snorri leaves un

LUCIFERIAN SORCERY

ous incarnations. aware, you shall emerge now as a god or goddess, they shall remain immortal through you as you. belief is negated by exhaustion and thus the sigil and its seed will be planted. asmodeus ashmodai brings the hidden eye, which does not bleed when looked into which a laughing child devours on sight, eager to 25 awaken from the earth i walk, hidden in perception and form. as the last storm approaches, my name is thus revealed. lucifer shall the fires of heaven be brought down, by your gift of perception? shall all know from which clay becomes fire, and the profane are no longer. the wings of djinn beside that of the dragon, black and billowing answer to your shadowy presence. from this a torch is revealed. lilith from your loins great pleasure is shown, felt and ravished upon

ritual before any working, and be able to vibrate and allow the words of power to roll of the tongue, but also recite mentally. as aleister crowley suggested, invoke often! an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light azal ucel i am the daimon who speaks the words of the immortal fire, the holy flame which emerges from the lightning flash and storm of chaos bred, so this the angel-serpent shall come forth with the birthing knife shedding into storm of seth! 30 spirit of which the fallen have taken strength, isolate and beautiful, angelic essence, azal ucel, from which came into being cain i do invoke thee! south- devil-djinn of the burning desert sands and the sun, sortha n-din thy stave and fork unto the flame that is my soul shall be

LUCIFERIAN SORCERY AND SET TYPHON

t aspects and forms in egyptian mythology. seker seems to also be a god associated with the early manifestation of set, in the tuat, one of the tunnels which were under the control of seker were guarded by a serpent with four legs, scorpions, vipers and other winged demons. the arabic word tawfan according to e.a. wallis budge may hold a connection to the name typhon, considering the arabic means storm. apep was known universally as the serpent-devil which held power over storms, darkness and night. set made his forms in darkness as well, yet as sutekh his adversarial nature was that he existed both in the tuat or underworld in the seeming form of apep (once he mastered this chaotic aspect) and man-god on earth. at kom ombo as well as other places set was called nubti and sutekh, although

MAGIC AND SPELLS

ite granted power: free martial or exotic weapon proficiency and 2 produce flame 7 blasphemy weapon focus with your choice of hammer. 3 prayer 8 cloak of chaos metal domain spells 4 divine power 9 power word, kill s prying eyes nobility domain spells 4 dimension door 9 gate 1 divine favor 6 geas/quest 5 teleport 2 enthrall 7 repulsion 3 magic vestment 8 demand protection' domain' 4 discern lies 9 storm of vengeance deities: angharradh, arvoreen, baravar cloakshadow, berronar 5 greater command truesilver, chauntea, corellon larethian, deneir, dumathoin- eldath, gaerdal ironhand, garl glittergold, geb, gorm gulthyn, hanali celanil, helm, kelemvor, laduguer, lathander, martham- 1 magic weapon 2 heat metal 6 blade barrier `7 transmute metal to wood domain' planing 3 keen edge 8 iron body deiti

e been harmed by someone in combat, you may make a strike of vengeance with a melee or ranged weapon against that individual on your next action. if this attack hits, you deal maximum damage. you may use this supernatural ability once per day. retribution domain spells 1 shield of faith 6 banishment 2 endurance 3 speak with dead 4 fire shield 5 mark of justice 7 spell turning 8 discern location 9 storm of vengeance scalykind domain deities: finder wyvernspur, sebek, set, tiamat, ubtao. granted power: rebuke or command animals (reptilian creatures and snakes only) as an evil cleric rebukes or commands undead. use this ability a total number of times per day equal to three+ your charisma modifier. scalykind domain spells 1 magic fang 6 eyebite 2 animal trance* 3 greater magic fang 4 poison f

spider domain deities: lolth, selvetarm. granted power: rebuke or command spiders as an evil cleric rebukes or commands undead. use this ability a total number of times per day equal to three+ your charisma modifier. 1 spider climb 2 summon swarm 3 phantom steed (has a vermin shape) 4 giant vermin spider domain spells 5 insect plague 6 spider curse 7 stone spiders 8 creeping doom 9 spider shapes storm domain strength domain deities: anhur, bahgtru, clangeddin, garagos, gruumsh, helm, ilmater, lathander, loviatar, malar, tempus, torm, ulutiu, uthgar. suffering domain greater anyspell limited wish antimagic field mordenkainen's disjunction deities: ilmater, jergal, kossuth, loviatar, talona, yurtrus. granted power: you may use a pain touch once per day. make a melee touch attack against a

me domain spells 1' grease 6 transmute rock to mud 2 melf's acid arrow 7 destruction 3 poison 8 power word, blind 4 rusting grasp 9 implosion 5 evard's black tentacles rune domain deities: aerdrie faenya, anhur, auril, isis, istishia, talos, umber- deities: deneir, dugmaren granted power: free scribe rune brightmantle, jergal, mystra, thoth. scroll feat. domain spells lee. granted power: you gain storm electricity resistance 5. domain spells 1 erase 6 greater glyph of warding 1 entropic shield 6 summon monster vi 2 secret page 7 drawmij's instant summons 2 gust of wind (air spell only) 3 glyph of warding 8 symbol 3 call lightning 7 control weather 4 explosive runes 9 teleportation circle 4 sleet storm 8 whirlwind s lesser planar binding 5 ice storm 9 storm of vengeance 1 bane 6 harm 2 endu

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

red star antares in the back of the celestial scorpion was considered the worst light in the heavens. kalb al akrab, or the heart of the scorpion, was called by the ancients the lieutenant or deputy of mars (see footnote to ptolemy's tetrabiblos) antares was believed to impair the eyesight, often causing blindness if it rose over the horizon when a child was born. this may refer again to the sand storm, which was capable of blinding unwary travelers. the scorpion was also the symbol of wisdom, for the fire which it controlled was capable of illuminating as well as consuming. initiation into the greater mysteries among the pagans was said to take place only in the sign of the scorpion. in the papyrus of ani (the book of the dead, the deceased likens his soul to a scorpion, saying "i am a sw

g support. sometimes the mystic rod is divided by knobs into seven sections, a subtle reference to the mystery of the seven sacred centers along the human spine. in the pseudo-egyptian tarot the hermit shields the lamp behind a rectangular cape to emphasize the philosophic truth that wisdom, if exposed to the fury of ignorance, would be destroyed like the tiny flame of a lamp unprotected from the storm. man's bodies form a cloak through which his divine nature is faintly visible like the flame of the partly covered lantern. through renunciation--the hermetic life--man attains depth of character and tranquility of spirit. the tenth numbered major trump is called la roue de fortune, the wheel of fortune, and portrays a mysterious wheel with eight spokes--the familiar buddhist symbol of the c

n conversant also with that language. the following summary of the main episodes of the seven days of the chemical marriage will give the reader a fairly comprehensive idea of the profundity of its symbolism. the first day christian rosencreutz, having prepared in his heart the paschal lamb together with a small unleavened loaf, was disturbed while at prayer one evening before easter by a violent storm which threatened to demolish not only his little house but the very hill on which it stood. in the midst of the tempest he was touched on the back and, turning, he beheld a glorious woman with wings filled with eyes, and robed in sky-colored garments spangled with stars. in one hand she held a trumpet and in the other a bundle of letters in every language. handing a letter to c.r.c, she imme

MASTERING WITCHCRAFT

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

life, who gives birth to all and renews her lord the sun each day who bestows himself on all men equally; guardian of sky and sea, all powers and potencies, through your might alone all nature falls silent then sinks into sleep. you bring back the light to dispel the darkness only once more to cover us most safely with your shadows. you in whose hand rests everlasting chaos, even wind, rain, and storm, at whose word oceans roar; who chases away the light and stirs up the tempest and at whose whim sends forth joyous day again; ever faithful sustainer of all life, when our souls depart, they fly to your keeping thence to return yet again. rightly you are called great mother of all, for you conquer by your name alone. source of strength for all men and gods without you naught is born nor per

ion can be gleaned from any of the current books on astral projection that are in print at the present time. when you are reasonably sure you are the victim of a recurrent magical attack (and they usually are repeated, aspirins and laxatives having availed you naught, you must at that point set about the task of working out an adequate system of defence, using your own countermagic to weather the storm and, if possible, turn back the thrust. you can rest assured that night will be the time most favoured for the attack, and if you have observed the rhythm of the occurrences, you will probably be able to gauge sufficiently when the next attempt is likely to be made. now we arrive at another most important rule of witchcraft. in matters of occult warfare, passive defence is the most effective

abbey) the way to invoke the lords, or dominant entities, of the four watchtowers is thus: place one of your lamps of art at the east just outside the circle boundary and light it; then taking your wand in both hands, raise it high above your head, close your eyes and slowly and powerfully chant an invocation to the powers of the air such as the following: all-wise eagle, great ruler of tempest, storm, and whirlwind, master of the heavenly vault, great prince of the powers of the air, be present we pray thee and guard this circle from all perils approaching from the east! as you do this, strongly imagine a wind from the east begin to blow on your face, steadily increasing as you repeat the spell. similarly, through your closed eyelids be aware of a light from the east beginning to shine i

tal ruled by mars, and it is the raw energy of this stern principle that we canalize in our invocations of cernunnos in his aspect of horned god of warfare and destruction. i shall return to the subject of envoutement later under the heading of "grand bewitchment" meanwhile, whenever you wish to contact "mars" within you, whether it be for purposes of sending the horned one, grand bewitchment, or storm raising, a good device to make use of initially is the talismanic square of mars, a process similar to those of mercury and saturn, which you have already encountered. the square of mars 11 24 7 20 3 4 12 25 8 16 17 5 13 21 9 10 18 1 14 22 23 6 19 2 15 (the numbers in each line, vertical or horizontal, add up to 65) on a tuesday night, when the moon is waning, take your exorcised talisman sq

licence him to depart" but follow this up with a thorough purification of the room with fire and water, burning in his thurible one of the exorcism incenses mentioned in chapter 5. i treat this conjuration sketchily, as it pertains to the field of study of an advanced practitioner, who should be more equipped by dint of experience to handle demonic manifestations of a violent nature, if needs be. storm raising as a process which can obviously be put to mischievous uses (and in the medieval christian mind always was, i deal with storm raising and its more far-reaching concomitant, weather working, under this particular chapter heading as a matter of convenience rather than one of hard definition. far back into recorded history, powerful practitioners of the occult have generally been credit

the wand should be used as the emblem of power in your ritual, and you should seek to call up all the stormy, howling, blustering, wind-swept memories of gale and hurricane within your experience, and augment them by rhyming spell within a circle properly cast with mercurial incense. for a benevolent zephyr, invoke on a wednesday with the moon waxing at 8 a.m, 3 p.m, or 10 p.m; for a destructive storm, conjure at one of the same hours on a thursday with the moon waning. for an electrical storm, call upon cernunnos and all the powers of fire on a tuesday with the moon waning. the great lion from the watchtower of the south must be invoked, and your fiery athame or sword must be brandished as a magical emblem; burn an incense of wrath and chastisement. thunor and all the storm gods must att

m gods must attend on you! finally, for mist, cloud, or rain, invoke the lady habondia as ruler of the great waters, and that serpent of old, mighty tiamat, from the watchtower of the west. burn your lunar incense from chapter 3, and use your chalice of salt water as the magical weapon of invocation, performing the operation on a monday at 8 a.m, 3 p.m, or 10 p.m. should you wish to "pre-set" the storm for a future unspecified time, an old witch device is to bind the invoked force into a talisman which is then "discharged" at the appropriate moment. about the best device for this purpose is the knotted cord. construct your elemental ritual around the action of braiding a cord of red ribbon or yarn, as in the creation of your original cingulum, binding in the invoked forces by means of a re

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

sun and moon to be darkened. and the stars of heaven to fall; and by the name sepheriel, by which god will come to universal judgment, like a prince newly crowned entering in triumph into his capital city, girded with a zone of gold, and preceded by angels, and at his aspect all climes and parts of the universe shall be troubled and astonished, and a fire shall go forth before him, and flames and storm shall surround him; and by the name tau, by which god brought the deluge, and the waters prevailed above the mountains, and fifteen cubits above their summits; and by the name ruachiah, by which god having purged the ages, he will make his holy spirit to descend upon the universe, and will cast ye, ye rebellious spirits, and unclean beings, book one page 31 into the depths of the lake of the

MICHAEL FORD WITCHMOON

edom and divinity. by the fire and blackened earth i deny the baptism of the profane, that faith in dogmatic sickness of spirit be banished that the stain of guilt ridden spirituality be forgotten. i speak these prayers against the sun, as songs to the shadows as gifts to the broken and trampled cross from the chalice of blood offered beyond the veil of the dead i go forth as the beast within the storm, as the man of the black goat skin am i reposed in the night, again shall i come forth in light. let our will be done! come thou forth, mighty dead come thou forth -shades of the grave! i trample this cross in the name of the devil, hidden watcher of the path known as azazel! by baphomet shall this be done! 53 53 magickal weapons magickal weapons have long been considered great extensions of

ar the center of the chamber, holding out her arms towards the ceiling, and her robe opened to bare her beautiful body even further. i glimpsed at her method of summoning the dead. the witch began chanting a mantra composed of a short sentence, which rolled off her tongue with beauty and grace, like an age old song in a forgotten language. the spirits began encircling her in a tornado like spirit storm. i felt her mind enter ecstasy, passion and control beyond every limit of what is possible. i wanted to join in so much but could do nought but stand in place and watch, motionless in frozen time. the dead now seemed to focus in on one particular corpse, a skeleton in a white funeral shroud. with her hand she reached for the corpse and a long and fairly thick white rib was in her possession

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

nemy, they raged and roared over theearth, which heaved and shook under their angry steps. from the norse edda, we read:then saw she wade in heavy streams, men foul murderers and perjurers, and them whoothers wives seduce to sin, brothers slay brothers; sisters children shed each others blood.hard is the world, sensual sin grows huge. these are the sword-ages, axe-ages, shields arecleft in twain, storm-ages, murder-ages- till the world falls dead. the norse legends tell of the great winters of wind, sword, and wolf whichdescended upon the earth: the second winter is called the winter of the sword. those of mankind left alive rob and slayone another for what is left to feed on. brother slays brother, mighty battles occur in theworld. atlantis, alien visitation, and genetic manipulation39 th

ould beno more virtue in the world (babd, queen of the tuatha de danaan) and from the teutonic priestesses, the same:there saw she wade in the heavy streams, men- foul murderers and perjurers, and them whoothers wives seduce to sin, brothers slay brothers; sisters children shed each other s blood.hard is the world, sensual sin grows huge. there the sword-ages, axe-ages; shields are cleftin twain; storm ages, murder-ages; till the world falls dead and men no longer spare or pityone another (norse elder edda: the prophesy of the goddess v ala, page 416, norsemythology by anderson. but despite the histories, despite the statistics, and the vehemence of the suppressionand crime, there are still those who think that evil being endemic can be assuagedthrough time, when the good continue to gener

the rocks by which they had crossed sankbeneath the waves, a few sharp peaks alone remaining above the surface, to indicate the place of thebridge, which had been destroyed by divine displeasure (p. 384) among the north american tribes the souls came to a great lake (the ocean) where there is a beauti-ful island, toward which they have to paddle in a canoe of white stone. on the way there rises a storm,and the wicked souls are wrecked, and the heaps of their bones are to be seen under the water, but thegood reach the happy island (from taylors early mankind, p. 362) brahmanic agethat which existed before the cataclysms of the earth, the tertiary period.suicide and sacrificein the ancient legends of the main races, there is mention of human sacrifice. this was caused by theante-diluvians wh

ussein. on july 25, 1990, the united states ambassador to iraq, april glaspie,told hussein that the iraq/kuwait dispute was an arab matter, not one that affects the united states.on august 2, 1990, believing that the united states' ambassador's word meant something, husseininvaded kuwait. in retaliation for the invasion he had orchestrated through his ambassador,mason george bush organized desert storm, which concerned a border dispute between kuwaitand iraq at the 33rd parallel. shortly after desert storm began, mason george bush pronounced thatthis the beginning of a new world order.26. 1991 january: during his state of the union message during the gulf war, president george bushstated: what is at stake is more than one small country, it is a big idea- a new world order. toachieve the un

gives criticism tou.s. president john hanson. 1785 watt introduces steam engine in england. 1786 in bavaria, the home of xavier zwack, one of weishaupts members of the order, is raided by thegovernment. many books and papers of the illuminati are found. the home of zwacks friend, baronbassus, is also raided and other papers are seized. 1787 british secretary of state dundas proposes that britain storm china and create more of an opiummarket to suppress the chinese people. 1787 the duke of bavaria issues a final edict against the order of the illuminati. 1787 dollar currency first introduced in the united states. 1788 constitutional amendment ratified that limited the power of the government and ensured moneywas backed by precious metal. 1789 french revolution begins. it would last until 1

the tavistock institute developedthe mass brain-washing techniques which were first used experimentally on american prisoners of warin korea (think of the implications of this. its experiments on crowd control methods by modifyinghuman behavior through topical psychology have been widely used on the american public. 1921 national institute for industrial psychology founded in london. 1921 hitlers storm troopers agitate against political opponents in germany. 1921 second international congress of eugenics held in new york city. sponsoring committeeincludes herbert hoover and the presidents of clark university, smith college, and the carnegie insti-tute of washington (rockefeller. 1921 ghandi begins agitating against the british opium imports into india. he would be eventuallyassassinated. 1

llucinations. girard describes the visual hallucinations induced as having the quality of 35mmslides. according to girard, the equipment can be used to block all sensation. he concludes with theconsideration that long range mind control is truly satanic. 1991 the u.s. senate adopts a resolution calling for the cia to reveal its budget to congress. the reso-lution is dropped. 1991 operation desert storm. bush stops war after 100 hours at preserve iraq as a threat. americantroops are given experimental vaccines against biological agents. within months thousands of troopssicken with communicable cancer causing virus. disease deemed gulf war syndrome. governmentdenies responsibility. over 8,000 troops were vaccinated with botulism, over 150,000 troops weregiven anthrax vaccine, and all 500,000

MICHAEL W FORD THE VAMPIRE GATE

ing of the depths the practitioner will hold a dagger to the south, making each direction counter-clockwise. zazas, zazas, nasatanada, zazas (to open the gates of hell, or the abyss) facing the south- rahab, angel of violence, proud serpent of old, rise up from your depths and swell in my spirit. let pride of what i can do invigorate me to become more! let your spirit not be quelled, but like the storm-wind and the evil-wind crash upon the firmament and lightning strike my spirit! awaken o rahab, serpent who cuts down thy enemies and devours their essence! facing the east- samael, o dragon-father of old, lion of the sun, come forth and fill my body with poison instead of blood let it become the elixir for immortality. samael, who is the dragon, yaltabaoth, chaos bringer, lion- serpent, asc

en 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, scorpions, toads and other insects and reptiles. azothoz a sigillic word formula which represen

MICHAEL W FORD NOX UMBRA

ave recognized the sacred flame of my being- i enter these gates unto the kingdom of shadow and sorcerous knowledge. in the name of ahriman, i do encircle my being- against the sun, against the moon do i walk. in opposition to order- by this ecstasy do i bask in chaos- mummu- algol- to create order i reside in the eye of darkness i summon and bind thee- shades of ahriman..encircle me! azi-dahaka- storm demon, king with twin serpents unto your shoulders- whom ahriman hath kissed and wisdom emerges- serpent of three heads, eyes ofhekate, come forth. those who summon against me will only strengthen me! andar- guardian of the black flame, i summon thee! wraith of the void ofarezura to me- to me! taromat- spirit of rebellion come forth unto me! to me! to me! astwihad- vampyre and night shade, w

MORALS AND DOGMA

sloth destroy republics. if small, their larger neighbors extinguish them by absorption. if of great extent, the cohesive force is too feeble to hold them together, and they fall to pieces by their own weight. the paltry ambition of small men disintegrates them. the want of wisdom in their councils creates exasperating issues. usurpation of power plays its part, incapacity seconds corruption, the storm rises, and the fragments of the incoherent raft strew the sandy shores, reading to mankind another lesson for it to disregard [illustration* the forty-seventh proposition is older than pythagoras. it is this "in every right-angled triangle, the sum of the squares of the base and perpendicular is equal to the square of the hypothenuse" the square of a number is the product of that number, mul

calamity and danger is upon an order or a country, the members or the citizens ought to be the more closely united by the cohesion of sympathy and inter-dependence. morality is a force. it is the magnetic attraction of the heart toward truth and virtue. the needle, imbued with this mystic property, and pointing unerringly to the north, carries the mariner safely over the trackless ocean, through storm and darkness, until his glad eyes behold the beneficent beacons that welcome him to safe and hospitable harbor. then the hearts of those who love him are gladdened, and his home made happy; and this gladness and happiness are due to the silent, unostentatious, unerring monitor that was the sailor's guide over the weltering waters. but if drifted too far northward, he finds the needle no long

be disinterested and benevolent; and to act the peacemaker, in case of dissensions, disputes, and quarrels among the brethren. duty is the moral magnetism which controls and guides the true mason's course over the tumultuous seas of life. whether the stars of honor, reputation, and reward do or do not shine, in the light of day or in the darkness of the night of trouble and adversity, in calm or storm, that unerring magnet still shows him the true course to steer, and indicates with certainty where-away lies the port which not to reach involves shipwreck and dishonor. he follows its silent bidding, as the mariner, when land is for many days not in sight, and the ocean without path or landmark spreads out all around him, follows the bidding of the needle, never doubting that it points trul

man think better of his neighbor; to quiet, instead of aggravating difficulties; to bring together those who are severed or estranged; to keep friends from becoming foes, and to persuade foes to become friends. to do this, he must needs control his own passions, and be not rash and hasty, nor swift to take offence, nor easy to be angered. for anger is a professed enemy to counsel. it is a direct storm, in which no man can be heard to speak or call from without; for if you counsel gently, you are disregarded; if you urge it and be vehement, you provoke it more. it is neither manly nor ingenuous. it makes marriage to be a necessary and unavoidable trouble; friendships and societies and familiarities, to be intolerable. it multiplies the evils of drunkenness, and makes the levities of wine t

indred and society. misery makes a greater impression upon us than happiness; because the former is not the habit of our minds. it is a strange, unusual guest, and we are more conscious of its presence. happiness lives with us, and we forget it. it does not excite us, nor disturb the order and course of our thoughts. a great agony is an epoch in our life. we remember our afflictions, as we do the storm and earthquake, because they are out of the common course of things. they are like disastrous events, recorded because extraordinary; and with whole and unnoticed periods of prosperity between. we mark and signalize the times of calamity; but many happy days and unnoted periods of enjoyment pass, that are unrecorded either in the book of memory, or in the scanty annals of our thanksgiving. w

ies, that is better than to be flattered into pride and carelessness. if thou fallest from thy employment in public, take sanctuary in an honest retirement, being indifferent to thy gain abroad, or thy safety at home. when the north wind blows hard, and it rains sadly, we do not sit down in it and cry; but defend ourselves against it with a warm garment, or a good fire and a dry roof. so when the storm of a sad mischance beats upon our spirits, we may turn it into something that is good, if we resolve to make it so; and with equanimity and patience may shelter ourselves from its inclement pitiless pelting. if it develop our patience, and give occasion for heroic endurance, it hath done us good enough to recompense us sufficiently for all the temporal affliction; for so a wise man shall ove

continent at once; as when all the thrones unite to compel a people to receive again a hated and detestable dynasty, or states deny states the right to dissolve an irksome union and create for themselves a separate government. then again the flames flicker and die away, and the fire smoulders in its ashes, to break out again, after a time, with renewed and a more concentrated fury. at times, the storm, revolving, howls over small areas only; at times its lights are seen, like the old beacon-fires on the hills, belting the whole globe. no sea, but hears the roar of cannon; no river, but runs red with blood; no plain, but shakes, trampled by the hoofs of charging squadrons; no field, but is fertilized by the blood of the dead; and everywhere man slays, the vulture gorges, and the wolf howls

and posterity utters his name with execration, but his victim's memory he has unintentionally made glorious and immortal. if not for slander and persecution, the mason who would benefit his race must look for apathy and cold indifference in those whose good he seeks, in those who ought to seek the good of others. except when the sluggish depths of the human mind are broken up and tossed as with a storm, when at the appointed time a great reformer comes, and a new faith springs up and grows with supernatural energy, the progress of truth is slower than the growth of oaks; and he who plants need not expect to gather. the redeemer, at his death, had twelve disciples, and one betrayed and one deserted and denied him. it is enough for us to know that the fruit will come in its due season. when

MOTTA MARCELO THE COMMENTARIES OF AL

es and of aphrodite, more openly. z but the enemy confused them. they pretended to conceal that light, that they might betray it, and profane it. b yet certain holy nuns concealed the secret in songs upon the lyre. f now did the horror of time pervert all things, hiding the purity with a loathsome thing, a thing unnameable. s yes, and there arose sensualists upon the firmament, as a foul stain of storm upon the sky. m and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. n also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. e then only was heaven established to bear sway; for only in the lowest corruption is form manifest. r also did heaven manifest in violent light (air or the aethyr) q and in soft light (

pon all classes of powerful people, to make this comment carry conviction to thinkers, and to publish the book of the law in every part of the world. instead, i am exiled and suspected, despised by men of science, ostracised by my class, and a beggar. if i were in my teens again! i cannot change my mind about which ridge i'll climb the mountain by, now when i see, above these ice-glazed pinnacles storm-swept, through gashes torn from whirling wreaths of arrowy sleet, the cloud-surpassing summit, not far, not very far. i regret nothing, be sure! i may be even in error to argue that an evident distortion of nature, and its issue in disaster, are proof of imprudence. perhaps the other road would not have taken me to cairo, to the climax of my life, to my true will fulfilled in aiwaz and made

a magician who, conjuring satan in vain till faith's lamp sputters, and hope's cloak is threadbare, gropes, heavily leaning on the staff of love, blinking and droning along and suddenly sees him! i did the sum over, this time with my pen like a panther. too good to be true! i added my figures; yes, 718 past denial. i checked my value of stele 52, and no error. then only i let myself yield to the storm of delight and wonder that rushed up from the hand of him that is throned in the abyss of my being; and i wrote in my magical record the triumph for which i have warred for over seventeen years: 718 cthah 666 no fitter name could be found, that was sure. and then came a flash to confirm me, to chase the last cloud of criticism; the actual name of the stele, its ordinary name, the only name i

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

nd misfortunes during the trojan war were attributed to her influence. in fact, she carried her animosity to such an extent that it was often the cause of domestic disagreements between herself and zeus, who espoused the cause of the trojans. among the many stories of these frequent quarrels there is one connected with heracles, the favourite son of zeus, which is as follows:.hera having raised a storm at sea in order to drive him out of his course, zeus became so angry that he hung her in the clouds by a golden chain, and attached heavy anvils to her feet. her son hephastus tried to release his mother from her humiliating position, for which zeus threw him out of heaven, and his leg was broken by the fall. hera, being deeply offended with zeus, determined to separate herself from him for

guard the ship, observed that these giants were busy blocking up the harbour with huge rocks. he at once realized the danger, and, attacking them with his arrows, succeeded in considerably thinning their numbers; then, assisted by the heroes, who at length came to his aid, he effectually destroyed the remainder. the argo now steered out of the harbour and set sail; but in consequence of a severe storm which arose at night, was driven back once more to the shores of the kindly doliones. unfortunately, however, owing to the darkness of the night, the inhabitants failed to recognize their former guests, and, mistaking them for enemies, commenced to attack them. those who had so recently parted as friends were now engaged in mortal combat, and in the battle which ensued, jason himself pierced

the colchians, seeing that the resolution of the king was not to be shaken, and fearing to face the anger of aetes should they return to colchis without her, sought permission of alcinous to settle in his kingdom, which request was accorded them [229] page 259 after these events the argonauts once more set sail, and steered for iolcus; but, in the course of a terrible and fearful night, a mighty storm arose, and in the morning they found themselves stranded on the treacherous quicksands of syrtes, on the shores of libya. here all was a waste and barren desert, untenanted by any living creature, save the venomous snakes which had sprung from the blood of the medusa when borne by perseus over these arid plains. they had already passed several days in this abode of desolation, beneath the ra

f a sharp rock, whereupon a mighty stream of blood gushed forth from the wound. awakened by the pain, he tried to rise, but in vain, and with a mighty groan of anguish the giant fell dead, and his enormous body rolled heavily over into the deep. the heroes being now able to land, provisioned their vessel, after which they resumed their homeward voyage. arrival at iolcus..after a terrible night of storm and darkness they passed the island of agina, and at length reached in safety the port of iolcus, where the recital of their numerous adventures and hair-breadth escapes was listened to with wondering admiration by their fellow-countrymen. the argo was consecrated to poseidon, and was carefully preserved for many generations till no vestige of it remained, when it was placed in the heavens a

elf, and tearing himself away from the palace of the maonian queen, he determined to carry out the revenge he had so long meditated against the treacherous laomedon and the faithless augeas. heracles executes vengeance on laomedon and augeas..gathering round him some of his old brave companions-in-arms, heracles collected a fleet of vessels and set sail for troy, where he landed, took the city by storm, and killed laomedon, who thus met at length the retribution he had so richly deserved. to telamon, one of his bravest followers, he gave hesione, the daughter of the king, in marriage. when heracles gave her permission to release one of the prisoners of war she chose her own brother podarces, whereupon she was informed that as he was already a prisoner of war she would be compelled to ranso

iew. he therefore earnestly implored him to leave the city, and to repair for safety to delphi. but the gallant youth heroically resolved to sacrifice his life for the [275]benefit of his country, and after taking leave of his old father, mounted the city walls, and plunging a dagger into his heart, perished in the sight of the contending hosts. adrastus now gave his troops the word of command to storm the city, and they rushed forward to the attack with great valour. the battle raged long and furiously, and after heavy losses on both sides the argives were routed and put to flight. after the lapse of some days they reorganized their forces, and again appeared before the gates of thebes, when eteocles, grieved to think that there should be such a terrible loss of life on his account, sent

fates. protesilaus of phylace, however, nobly disregarding the ominous prediction, leaped on shore, and fell by the hand of hector. the greeks then succeeded in effecting a landing, and in the engagement which ensued the trojans were signally defeated, and driven to seek safety behind the walls of their city. with achilles at their head the greeks now made a desperate attempt to take the city by storm, but were repulsed with terrible losses. after this defeat the invaders, foreseeing a long and wearisome campaign, drew up their ships on land, erected tents, huts &c, and formed an intrenched camp on the coast. between the greek camp and the city of troy was a plain watered by the rivers scamander and simois, and it was on this plain, afterwards so renowned in history [291]that the ever mem

d wearisome campaign, drew up their ships on land, erected tents, huts &c, and formed an intrenched camp on the coast. between the greek camp and the city of troy was a plain watered by the rivers scamander and simois, and it was on this plain, afterwards so renowned in history [291]that the ever memorable battles between the greeks and trojans were fought. the impossibility of taking the city by storm was now recognized by the leaders of the greek forces. the trojans, on their side, being less numerous than the enemy, dared not venture on a great battle in the open field; hence the war dragged on for many weary years without any decisive engagement taking place. it was about this time that odysseus carried out his long meditated revenge against palamedes. palamedes was one of the wisest

ONYX TABLET OF SET

riction we feel is learning to understand what we have just said or done. we must look upon these divine actions, and reason and test. did what i say reflect xeper? why is it important? did it reflect remanifestation? does it reveal a mystery to be sought after? learning to answer these questions again trains us as priests and creates us as gods. the external friction: just as we have unleashed a storm inside ourselves by acting in and from the non-natural state of the priesthood, we will have done so in the very objective world of the other's psyche. having done our job as best we can, it's now up to the other to evaluate- and, if he or she chooses, to integrate and act upon our words. this is the function we as priests perform for setians- we have given them the same access to the divine

PHILIP NEIL MYTHS LEGENDS EXPLAINED

of his journey beyond the ocean to find out why humans must die. enkidu this bull-headed figure is enkidu, the only creature to equal gilgamesh in strength. he was created from mud and spit, had a rough and hairy body, and grew up in the forest with the animals, knowing nothing of mankind. the gods who created gilgamesh gave him a perfect body. shamash, the sun god, gave him beauty, and adad, the storm god, gave him courage. until the gods created enkidu to curb his arrogance and be his companion, no one could surpass his strength. after killing humbaba and the bull of heaven, the god anu said that either enkidu or gilgamesh must die as a punishment. the gods ea and enlil agreed so, despite the pleas of shamash the sun god (to whom the heroes had sacrificed the bull s heart, enkidu was mar

arkness. gilgamesh triumphant gilgamesh defeated humbaba, who begged for mercy with tears in his eyes and promised to be his servant. gilgamesh almost agreed, but enkidu said he was not to be trusted and persuaded gilgamesh to kill him. humbaba this lionlike figure may represent humbaba, a forest giant with a countenance. like a lion, fiery breath, and terrible jaws. when he roared, it was like a storm, and his eyes blazed with the power of death. at the suggestion of the sun god shamesh, gilgamesh and enkidu traveled into the faraway forest where they found and killed him. by doing so they incurred the anger of the gods, especially enlil, the chief god, lord of earth and air. gilgamesh. struck humbaba with a thrust of the sword to the neck, and enkidu his comrade struck the second blow th

e that cupid (eros) caused dido to fall so deeply in love with aeneas that her allegiance to juno would be forgotten. devoted sister anna, dido s sister, encouraged her in her love for aeneas. when dido built a pyre, anna helped, thinking she meant to practice love magic, either to bring aeneas back or to free herself from his spell. dark cave light shines from the cave, offering shelter from the storm. it was here that juno, goddess of marriage, to whom dido had made sacrifice, joined her with aeneas. in doing this, she planned to keep aeneas in her favored city of carthage rather than let him found rome, a city that might destroy carthage. dido, queen of carthage dido is wearing a yellow dress. when she welcomed aeneas and his men to carthage, he gave her a dress in gratitude. it had a b

stroy carthage. dido, queen of carthage dido is wearing a yellow dress. when she welcomed aeneas and his men to carthage, he gave her a dress in gratitude. it had a border woven of yellow acanthus flowers and had originally belonged to helen of troy. dido and aenea s esca pe a st orm by johann heinrich tischbein (1722 89) this painting shows dido and aeneas about to enter a cave to shelter from a storm that has blown up while they have been out hunting. in the cave, they admit their love for each other and thereafter aeneas is dido s consort. aeneas aeneas follows dido, accompanied by cupid. like dido, aeneas had been married but his wife, creusa, had died on the journey. he had a son called ascanius, who in virgil s aeneid is almost adult. dido and aeneas 67 nymphs the heavens were witnes

nd nymphs wailed upon the mountaintops, for they knew that this moment would lead to dido s death. jealous king this figure may be achates, aeneas armorbearer and companion. but his glowering looks suggest that he is iarbas, the king of libya. iarbas was in love with dido but she rejected him. when he learned that she loved aeneas, he jealously begged his father jupiter to end their union. divine storm while dido and aeneas were out hunting, they were overtaken by a storm. it was no natural gale, but one sent by juno in order to separate them from their companions, and force them to take refuge in a cave. dido killed herself in grief, lamenting that aeneas had not even left her with a child to love in his stead. but even in death she suffered for many hours before iris, juno s messenger, c

t cut the child s navel cord with his teeth, put the cord in a gourd, and sent it out to sea. then the people came ashore by the hundreds to settle the new land with hotu matua as king. tane, the forest god t ane, the forest god, was born with his brothers rongo, the god of cultivated plants; tangaroa, the god of fish and reptiles; haumia, the god of wild plants; tu, the war god; and tawhiri, the storm god, from the union of rangi and papa, the sky and the earth. but so closely did rangi and papa cling to each other that the gods could not leave the earth womb and tane had to wrench his parents apart. although generally a peaceful god, tane was in constant conflict with his brother tangaroa, the sea god, because he gave human beings the wood and plant fiber to make equipment for fishing. t

ting and covered in maggots, and he fled. pursued by his demonwife, izanagi managed to escape just in time, blocking the exit with a huge rock. trapped, izanami angrily vowed to kill 1,000 people every day; izanagi countered by promising 1,500 births for every 1,000 deaths. amaterasu hides away 122 amaterasu hides away amaterasu, the japanese sun goddess, tsuki-yomi, the moon god, and susano, the storm god, were born to izanagi, the primal male, after he escaped from the underworld (see p. 124. when they were old enough, izanagi gave amaterasu the rule of heaven, tsuki-yomi the rule of the night, and susano the rule of the ocean. but susano felt cheated, and threw a tantrum he would rather go to the dark land of his mother, izanami, than rule the waters. so he challenged amaterasu to a con

ng great hilarity among the gods, and curiosity on the part of amaterasu who has no idea what is happening. because of her role in this myth, she is often described as a dawn goddess, but her name means terrible female of heaven. amaterasu intrigued by the noise and laughter outside, amaterasu emerges from the cave to see what all the fuss is about, bringing light back into the world. susano, the storm god once amaterasu had returned to the world, the gods punished susano by cutting off his beard and his finger- and toenails and banishing him to the human world. here, he saw a pair of chopsticks floating down the river and set off to find who owned them. he soon found the owners an elderly couple devastated at losing seven daughters to the appetite of an eight-headed dragon, who was about

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

ill-effects of overindulgence in rich foods. similarly, a person should make his main torah-diet from the exoteric basics (torah, talmud, etc) and only when he is firmly anchored and grounded in these allow himself to delve into the torah fs mysteries. alternatively, we can explain this verse according to rashi fs explanation. he translates the word we have taken to mean gshowers h as gstorms. h storm winds aid the growth of vegetation when it is very young and closely bound to the mud at ground level. the storm wind dries up the mud and crumbles it; this frees the grass from being stuck to the mud. afterwards comes the rain, which makes it grow further. similarly, the exoteric dimension of the torah serves to separate the individual from his gross materialism. once he has been somewhat d

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ptance of the self."the masses have projected (and not integrated) their shadow from the witch burnings of salem to congressional hearings on censorship of lyrics in rock music. the"occu1t"means nothing more than the study of what is "hidden" beyond the perception of the five senses. electricity could be construed as an "occult"force, and indeed to primitive man (as it manifested as an electrical storm) who partook of the mysterious since this was beyond the bounds of the ordinary. but electricity is no longer a "magical" force, for modern man has understood and harnessed it. so too, there are other forces beyond electricity and even nuclear power awaiting their further discovery and definition by man. and as crowley articulated "magic"means creating change through consciousness at will. t

than free association, the "rose" in this work, by interpreting order, one's associations and insights not an abstruse alchemical reference, practical purpose. additionally, edinger's and archetype as the "blood of christ" when understood with the respective hebrew letter "shin" or the significance neophyte hall. the current of the hermetic order blaze reignited by regardie's patient when many a storm threatened to extinguish and the student willfind that current external organizations, initiations for paul foster case wrote in the trzie and rosicrucian order. if you are duly and make contact. in due season. i do themselves" llewellyn publications and carl special presentation of the first paperback the original pagination has been maintained research is only one example that points llewe

rofound psychology. wait of three months, referred to the regimen silent incubation, during which time the may make copies for his own private the fourth grade of philosophus sephirah involved is netsach, victory, to venus and the element of fire, while the ladder are principally of a watery nature. identical nature with those of the preceding reversed. previously the water was predominant. lurid storm, with water only as the complementary and in order that due equilibrium may elohim moved upon the face of the waters" elements which, intelligently controlled <55> eventually to the restoration of paradise may be re-created from it had fallen. for the light may not legitimately within him, until chaos has been turned enlightenment. not until order has been kingdom, neither peace nor inner se

e. by these rites of magic, its symbols and exercises, we are enabled to assist its growth and development, by piercing through the outer husks of the restricting shell, until it bursts into full bloom- the flower of the human spirit, the lotus of the higher soul "look for the flower to bloom in the silence. it shall grow, it will shoot up, it will make branches and leaves and form buds while the storm continues, while the battle lasts. it is the flower of the soul that has opened" note, moreover, the descrivtion of and the comment made bv jung to a sym601ic design brought to him by oneof his patients, evidently a desi& like to the lotus wand, for he savs "the vlant is freauentlv a structure in brilliant fierv colours and is shown bowing but of a led of d a r k s s ind carrying the blossom

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

lashing with flame which is reflected unto geburah. the sphere of its operation is called madim or violent rushing force and it bringeth fortitude, and war and strength and slaughter, as it were, the flaming sword of an avenging god. and it ruleth the sphere of action of the planet mars. and elohim gibor is the elohim, mighty and terrible, judging and avenging evil, ruling in wrath and terror and storm, and at whose steps are lightning and flame. and its archangel is kamael the prince of strength and courage and the name of the order of angels is seraphim the flaming ones who are also called the order of powers. the sephira chesed is also called gedulah or magnificense and glory, and the sephira geburah is also called pachad terror and fear. in kether is the radix of a golden glory and the

es holding his red lamp. they halt before him. hiereus ,axiokersos, the second kabir, spake to kasmillos the candidate and said "i am the left basal angle of the triangle of flame. i am the fire volcanic and terrestrial, flashingly flaming through abysses of earth- fire-rending- fire penetrating- tearing asunder the curtain of matter- fire constrained- fire tormented- raging and whirling in lurid storm. by what sign dost thou seek to pass by? heg by the symbol of the pyramid of flame. hegemon returns to his place- signing theoricus to remain. hiereus hear thou the voice of axiokersos, the second kabir "for not in matter did the fire which is in the beyond first enclose his power in acts, but in mind; for the former of the fiery world is the mind of mind, who fist sprang from mind, clothing

might mingle the fountainous craters while presening unsullied the brilliance of his own fire- and thence a fiery whirlwind drawing down the brilliance of the flashing flame- penetrating the abysses of the universe; thencefrom downwards all extend their wondrous rays, abundantly animating light, fire, aether and the universe. from him leap forth all relentless thunders, and the whirlwindwrapped, storm-enrolled bosom of the all-splendid strength of hecate, father-begotten, and he who encircleth the brilliance of fire and the strong spirit of the poles, all fiery beyond" hereunto is the speech of axiokersos. hiereus leads theoricus round to hegemon who rises with lamp. heg axiokersa, the third kabir, spake to kasmillos the candidate, and said''i am the right basal angle of the triangle of f

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

for that which an omniscient deity has wisely veiled from man, save throughreason and that delicate monitor, the conscience, planted in him. these tell us of immortality. but bemore specific in thine inquiry. may it not be of thingsmortal, as well as immortal that now concerns thee? dost thou wish to know of thyself or of another,or is it of coming events of fearful import the dreaded traversing storm, or other fearful evaluating ofnature which unbidden and unwelcome cause unrest as to the fate of some dear but distant friend? ifthou seekest to be informed of nature's works, the earth and its surroundings, speak to ben-ardac,the rosaic arab there that is his study, and of it, he is the master. our province, as astrologers, is toseek the knowledge of startling forces in nature, and the des

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

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

es and numbers, the final message of all symbolisms? oedipus replies with a simple and terrible word which destroys the sphinx and makes the diviner king of thebes: the answer to the enigma is man. unfortunate! he has seen too much, and yet through a clouded glass. a little while and he will expiate his ominous and imperfect clairvoyance by a voluntary blindness, and then vanish in the midst of a storm, like all civilizations which each in its own day shall divine an answer to the riddle of the sphinx without grasping its whole import and mystery. everything is symbolical and transcendental in this titanic epic of human destinies. the two antagonistic brothers formulate the second part of the grand mystery, completed divinely by the sacrifice of antigone. there follows the last war; the br

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

diation. to govern elementary spirits and thus become king of the occult elements, we must first have undergone the four ordeals of ancient initiations; and seeing that such initiations exist no longer, we must have substituted analogous experiences, such as exposing ourselves boldly in a fire, crossing an abyss by means of the trunk of a tree or a plank, scaling a perpendicular mountain during a storm, swimming through a dangerous whirlpool or cataract. a man who is timid in the water will never reign over the undines; one who is afraid of fire will never command salamanders; so long as we are liable to giddiness we must leave the sylphs in peace and forbear from irritating gnomes; for inferior spirits will only obey a power which has overcome them in their own element. when this incontes

t and active, like the sylphs; pliant and attentive to images, like the undines; energetic and strong like the salamanders; laborious and patient, like the gnomes: in a word, we must overcome them in their strength without ever being overcome by their weaknesses. once we are well established in this disposition, the whole world will be at the service of the wise operator. he will pass through the storm, and the rain will not moisten his head; the wind will not move even a fold of his garments; he will go through fire and not be burned; he will walk upon water and will behold diamonds within the crust of the earth. these promises may appear hyperbolic, but only to vulgar understanding, for if the sage do not perform such things materially and actually, he accomplishes others which are much

RUBY TABLET OF SET

n the stability) that raising children demands becomes the new stage of life [as another aside, it is easy to pinpoint the transition stages one can expect, or that one has gone through, by doing a careful (as in professional) astrological chart (something to be explored in another paper. this has nothing to do with "fate" or "predestination" in a very simplified example, if i know it is going to storm rather severely, i will not take the kids to the beach. likewise if my "astrological weather" indicates "stormy" planetary alignments for mercury, i will either refrain from writing letters and making important decisions, or i will take extra precautions. a setian who is aware then of the astrological climate has another l.b.m. tool to use for refining self] the key processes that characteri

tance, the best time would be in the solar equinox and at the full moon. wilderness: set is also the neter of the wilderness in general, and any wild spaces. this is an alternative to the desert. it should be as far from civilization as possible. ocean: set is also known as the neter of the oceans, which are wild and unpredictable. the ritual can be done at the oceanside, especially during a good storm (caution must be exercised in this case as it could be dangerous if the waves overtake the magician) it could also be done on a remote island combining both the wilderness and the ocean. in this instance it is the apep nature of set we are trying to evoke. temple: a simple temple can be set up in the desert. if the desert or wilderness can't be found, then the temple can be created in the ad

uland was only a small part of a greater money making scheme on the part of waite, that demon can be utilized successfully. all it takes is a bit of mental imagery and determination and voila, a homemade demon of no uncertain powers. i offer the following inner-chamber ritual to assist this coming into being [the wording may be altered to suit the individual magician and need not be restricted to storm demon creations only. the magician is the creator in this case and may work his will as he wishes, from the sublime to the ridiculous] behold the throne of darkness, made of star-stuff and glittering with the nearness of my being. blacker than a negative universe it is, and shot with the fires of colors beyond imagining. a nebulous shape forms above it where nothing formerly was and behold

he ma'at feather, which is often used as a hieroglyph for shu's name, reflecting the importance of balance in shu's outlook and activity. shu is also known as the god of the mind, as the light of the sun, and as a god of intelligence and knowledge. tefnut is a goddess of spirit, of emotion and internal desire and will, of that which is hidden and hiding. she is also the goddess of fog, cloud, and storm. shu and tefnut together, the twin lion gods, are shuti. shuti is balanced, active opposition. as we study the tarot you may discover symbolic relationships between these different aspects of shu and tefnut. since this is a primer on tarot and not on egyptian gods, i'll leave all further examination/analysis for the interested student; any setian who wishes to explore these neteru may do so

lack magician recognizes the point, the still centre within, which is the black flame. this self awareness is the gift of set. hence from our balanced centre we can achieve mastery of the entire universe. the focus of self already exists. who shall recognize this fact, he shall be his own god. aethyr 16- lea saturday 23rd october xxviii aes, 12:18 a.m. i was in a desert, with a blazing electrical storm raging in the night sky. bolts of lightning kept striking the caps of the surrounding pyramids, energizing them. from a detached perspective, i watched myself labouring, building a great black pyramid block by block. although still open to the sky, the inner sanctum possessed an awe and profundity and a powerful "presence" abode there. i continued to build, slowly and painstakingly aligning

man" and counts himself not among men, but among gods. it is very peaceful here, but belial decreed that when the mind has rendered itself so balanced and tranquil, its true trial is just due to begin as it prepares to pit itself against the very inertia of the entire created order. aethyr 12- loe sunday 5th december xxviii aes, 1:17 a.m. i found myself among the thunder-clouds of a purple-black, storm-laden sky, surrounded by lightning. then the distant sky changed from black to scarlet, as of blood, a whirling vortex of red radiance, from which raced the expected charioteer of this aethyr, similar to the trump in the thoth tarot. i sensed an eye watching from within the vortex. the chariot came to a halt before me and the mail-clad warrior threw down his sword, commanding me to slay myse

ail hep aten, the setting sun, and the coming of night. hail ye who rise up and put to bed all living beings. come my friends, join me. join me this night, as we work our wills upon the world. join us. lend us your strengths, your powers, your effects upon the beings of this universe. come, and welcome (bell) hail north; hail south. hail qeb, the fierce north wind, the cold and destructive winter storm, and hail the aurora borealis. hail shehbi, the southern wind, the hurricane, the tornado, the typhoon, and the peaceful, summer breeze. come my friends, join us. join us as we work our wills, as we use our powers to change this world of ours. join us, lend us your strengths, your powers, your destruction and your beauty. come, and welcome (bell) hail up; hail down. hail nut, goddess of the

ion of my fiery temper. next, in a raised voice, i read my invocation to set, using the version from my crystal tablet. i felt every word, seemingly more so than ever before. this may have been partially due to my emotional state. i then turned back around to face the altar, listening to the wind sound effects in the beginning of the call of cthulhu (the piece of music i was using. i visualized a storm with great fury, as my black flame danced around to the furious mood and the furious music. next, a few impromptu words were spoken before i drank from my grail. i began to read what i had written only 15 minutes before hand, shouting it most of the time, and yet trying to stay in control. after all, i wanted this person to get his just rewards without causing him unwanted harm. this is for

SALMANRUSHDIE THESATANICVERSES

they drop their wallets on the ground and we kneel at their feet. our nandi bulls end up in some gazebo in texas. but you know all this. you know india is a free country today" he stopped, but zeeny waited; there was more to come. it came "one day i will also take the dollars. not for the money. for the pleasure of being a whore. of becoming nothing. less than nothing" and now, at last, the real storm, the words behind the words _less than nothing "when i die" changez chamchawala said to zeeny "what will i be? a pair of emptied shoes. that is my fate, that he has made for me. this actor. this pretender. he has made himself into an imitator of non-existing men. i have nobody to follow me, to give what i have made. this is his revenge: he steals from me my posterity" he smiled, patted her h

heikh at his favourite desert oasis, to which there now also led a six-lane highway very popular among single young men and women, who would cruise along its vast emptiness in slow cars ogling one another through the windows. once 420 had landed here, however, the highway was full of armoured cars, troop transports, limousines waving flags. and while diplomats haggled over the airliner's fate, to storm or not to storm, while they tried to decide whether to concede or to stand firm at the expense of other people's lives, a great stillness settled around the airliner and it wasn't long before the mirages began. in the beginning there had been a constant flow of event, the hijacking quartet full of electricity, jumpy, trigger-happy. these are the worst moments, chamcha thought while children

he whole thing, and we all know how my mouth got worked "first it was the devil" mahound mutters as he rushes to jahilia "but this time, the angel, no question. he wrestled me to the ground" o o o the disciples stop him in the ravines near the foot of mount cone to warn him of the fury of hind, who is wearing white mourning garments and has loosened her black hair, letting it fly about her like a storm, or trail in the dust, erasing her footsteps so that she seems like an incarnation of the spirit of vengeance itself. they have all fled the city, and hamza, too, is lying low; but the word is that abu simbel has not, as yet, acceded to his wife's pleas for the blood that washes away blood. he is still calculating the odds in the matter of mahound and the goddesses mahound, against his follo

l "jingle bells. the first hint of light was in the sky, and on this cosy sea-coast danced lucifer, the morning's star. his breath, it should be mentioned, had somehow or other wholly ceased to smell "come on, baby" cried invincible gibreel, in whose behaviour the reader may, not unreasonably, perceive the delirious, dislocating effects of his recent fall "rise "n" shine! let's take this place by storm" turning his back on the sea, blotting out the bad memory in order to make room for the next things, passionate as always for newness, he would have planted (had he owned one) a flag, to claim in the name of whoknowswho this white country, his new-found land "spoono" he pleaded "shift, baba, or are you bloody dead" which being uttered brought the speaker to (or at least towards) his senses

ut, slewing right across all three lanes of the motorway, all of them miraculously empty, and coming to rest with rather less of a thump than one might have expected against the crash barrier at the edge of the hard shoulder, after spinning through a further one hundred and eighty degrees to face, once again, into the west, where with all the corny timing of real life, the sun was breaking up the storm. o o o the fact of being alive compensated for what life did to one. that night, in an oak-panelled dining-room decorated with medieval flags, pamela chamcha in her most dazzling gown ate venison and drank a bottle of chateau talbot at a table heavy with silver and crystal, celebrating a new beginning, an escape from the jaws of, a fresh start, to be born again first you have to: well, almos

ur league" she said, using a phrase she believed to be synonymous with _not your type, and which she would have been horrified to hear described as a racial, or religious, slur: which was inevitably the sense in which her daughter understood it "that's just fine by me" allie riposted with spirit, and rose "the fact is, i don't even like my league" her feet ached, obliging her to limp, rather than storm, from the restaurant "grand passion" she could hear her mother behind her back announcing loudly to the room at large "the gift of tongues; means a girl can babble out any blasted thing" o o o certain aspects of her education had been unaccountably neglected. one sunday not long after her father's death she was buying the sunday papers from the corner kiosk when the vendor announced "it's th

selves as the only wise. allie put her hands up and covered her face. gibreel tried to cheer her up "you have written in the flyleaf 'creation of world acc. arch- bish. usher, 4004 bc. estim'd date of apocalypse, 1996' so time for improvement of sensual enjoyment still remains" she shook her head: stop. he stopped "tell me" he said, putting away the book. o o o elena at twenty had taken london by storm. her feral six-foot body winking through a golden chain-mail rabanne. she had always carried herself with uncanny assurance, proclaiming her ownership of the earth. the city was her medium, she could swim in it like a fish. she was dead at twenty-one, drowned in a bathtub of cold water, her body full of psychotropic drugs. can one drown in one's element, allie had wondered long ago. if fish

-room rug, revealing a surprisingly shapely body covered by an inordinate amount of thick grey hair. when he saw her he spread his arms and cried "take me! do what you will" she made him dress, as kindly as she could, and put him and his briefcase gently out of the door. he never returned. allie told gibreel the story, in an open, giggling manner that suggested she was entirely unprepared for the storm it would unleash. it is possible, however (things had been rather strained between them in recent days) that her innocent air was a little disingenuous, that she was almost hoping for him to begin the bad behaviour, so that what followed would be his responsibility, not hers. at any rate, gibreel blew sky--high, accusing allie of having falsified the story's ending, suggesting that poor brun

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

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

th, no vegetation can stand up to you. as a flood descending upon) those foreign lands, powerful one of heaven and earth, you are their inana. raining blazing fire down upon the land, endowed with divine powers by an, lady who rides upon a beast, whose words are spoken at the holy command of an! the great rites are yours: who can fathom them? destroyer of foreign lands, you confer strength on the storm. beloved of enlil, you have made awesome terror weight upon the land. you stand at the service of an s commands. the exaltation of inana (inana b: translation. in black, j. a, cunningham, g, fluckiger-hawker, e, robson, e, and zo lyomi, g. the electronic text corpus of sumerian literature (http//www-etcsl. orient.ox.ac.uk, oxford, england, 1998. hymn to ra homage to thee, o thou glorious bei

bout this time, in the form of clay tablets. these tablets detailed the operations of the large temple complexes in each city. the stepped temple complexes, called ziggurats, averaged about 150 feet (46 meters) in height. each ziggurat was built in honor of one of the many gods in the mesopotamian pantheon, or collection of gods and goddesses. the most important of these were the sky god, an; the storm god and earth god, enlil; and the water god, ea, who was sometimes also called the god of wisdom. these were followed in importance by a second threesome composed of the moon god, nanna; the sun god, utu; and the goddess of fertility and war, inanna. the temple complex in the city of ur honored nanna. uruk, one of the leading cultural centers of the early sumerian period, had temples to inan

ster)/assyrian school/national museum, damascus, syria, giraudon/the bridgeman art library international. world religions: biographies 125 enheduanna [door] of tears is opened, and people walk along the path of the house of great lamentations [cries of grief. in the van of battle, all is struck down before you. with your strength, my lady, teeth can crush flint. you charge forward like a charging storm. you roar with the roaring storm, you continually thunder with ickur [god of storms. you spread exhaustion with the stormwinds, while your own feet remain tireless. with the lamenting balaj drum a lament is struck up. another verse written by enheduanna is in-nin sa-gur-ra (stouthearted lady, the longest of her surviving works at 274 lines. this hymn s main theme is the power that inanna has

ius had become like a wandering holy person, and people often gave him food and tried to help him. he did not stay long in jerusalem, as the city and region were under the control of muslims, followers of the religion of islam. ignatius was supposedly given a sign that he was on a divine mission when he attempted to return to italy and was refused passage on two ships. these ships later sank in a storm. a third ship finally took him back to venice, italy. ignatius, now thirty-three years old, decided that he wanted to study to become a priest in the catholic church. in order to do that, he first had at the beginning of his religious journey, ignatius of loyola gave up his military armor and sword in front of a statue of the virgin mary like the one pictured here. this signaled his new devo

the civil service, so they sent him to schools in mansfeld, magdeburg, and eisenach. in 1501 luther entered the university of erfurt, where he completed a bachelor s degree in 1502 and a master s degree in 1505. he then enrolled in the university s college of law. on july 2, 1505, luther s well-ordered life changed suddenly. according to legend, he was returning to school from a visit home when a storm struck and he was knocked off his horse by a lightning bolt. grateful that his life had been spared, he cried out, help, saint anne! i ll become a monk. to the great anger and disappointment of his parents, luther then entered the erfurt monastery of the augustinian monks, an order founded in 1256 and formally referred to as the hermits of saint augustine. a monastery is a place set away fro

n him, and for two years he remained in custody awaiting trial. he insisted that as a roman citizen he had the right to be tried in rome. after a new governor took office, the governor agreed and ordered paul sent back to rome. paul s journey to rome by ship was unpleasant. the voyage was made difficult by uncooperative winds, and the ship floated aimlessly for two weeks before being wrecked in a storm off the coast of malta. the ship s party spent three months there before resuming the journey in the spring. finally they arrived in rome, probably in the year 61. paul appears to have spent two years in a roman prison, during which time some historians believe he wrote the books of ephesians and philemon. after being released from prison, he may have traveled to spain and britain on a fourt

a light brown color; sorrel horses have white manes and tails. buckskins: yellow-colored horses with black tails and manes. world religions: primary sources 37 black elk speaks then all the horses went into formation, four abreast the blacks, the whites, the sorrels, and the buckskins and stood behind the bay, who turned now to the west and neighed; and yonder suddenly the sky was terrible with a storm of plunging horses in all colors that shook the world with thunder, neighing back. now turning to the north the bay horse whinnied, and yonder all the sky roared with a mighty wind of running horses in all colors, neighing back. and when he whinnied to the east, there too the sky was filled with glowing clouds of manes and tails of horses, in all colors singing back. then to the south he cal

SET IN EGYPTIAN THEOLOGY

ong the polytheistic priesthoods for control of the egyptian theocracy. this was rewritten as a battle between good and evil after egypt expelled the hyskos in the 18th dynasty. some say the hyskos were asiatic invaders, and others say they were an indigenous minority that seized control of the nation. this tribe ruled egypt for a time and happened to favor the set cult, seeing a resemblence to a storm-god of their own pantheon. the set cult never recovered from this identification with the hyskos. mages of set were destroyed or defaced. by the time greek historians visited egypt, wild asses, pigs, and other beasts identified with the set cult were driven off cliffs, hacked into pieces or otherwise slaughtered at annual celebrations in a spirit akin to the driving out of the biblical scape

SETH IN THE MAGICKAL TEXTS

of iao as well as the name of ichthys denotes the good shepherd surrounded by the twelve apostles. cf. also his discussion on p. 270-272. 21 see worrell "a coptic wizard's hoard, american journal of semitic languages and literatures 46 (1930) 239-262. standing in the tradition inaugurated by wunsch (see n. 5, worrell says that the god is "set- typhon-seth.the good, the evil, the powerful god, the storm demon, the hebrew patriarch, the gnostic christ, the ass-headed on the crucifix (255. as for the theory that the famous palatine graffito is a christian gnostic work showing an identification of christ and the egyptian seth, see already the refutation in procope- walter "iao und set (above n. 15) 50-51. 22 see mirecki "the coptic 'wizard's hoard, to be published in the proceedings of the con

SINISTER TAROT

ome fire the snow melts the faces of mountains the raven with the woman s face, her gold begets the blood sun- velpecula the finding of the aeon: the height of imperium causal structure altered in accordance with long term aims, bearing its own fruits of change. but these fruits are the final product of a grand age, the final works of the ethos of a race fulfilled. the brink of new possibilities; storm clouds gather with promise of the blood of birth, of the heralding of a higher associated civilization. the fulfilling of personal desires and potential, creating intimations/hauntings of further progression. disatisfaction causing aspirations to something higher /beyond reaching for the stars xx the woman beneath the water the temple within of war torn landscapes, black hills grab the light

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

re like that which is known to genius when at last it bursts from its hidden cavern into light and fame! he did not speak, he did not move; he stood transfixed, breathless, the tears rolling down his cheeks; only from time to time his hands still wandered about, mechanically they sought for the faithful instrument, why was it not there to share his triumph? at last the curtain fell; but on such a storm and diapason of applause! up rose the audience as one man, as with one voice that dear name was shouted. she came on, trembling, pale, and in the whole crowd saw but her father's face. the audience followed those moistened eyes; they recognised with a thrill the daughter's impulse and her meaning. the good old cardinal drew him gently forward. wild musician, thy daughter has given thee back

ess thou givest me the holy right to kiss away thy tears" and that beautiful face, no more averted, drooped upon his bosom; and as he bent down, his lips sought the rosy mouth: a long and burning kiss, danger, life, the world was forgotten! suddenly zanoni tore himself from her "hearest thou the wind that sighs, and dies away? as that wind, my power to preserve thee, to guard thee, to foresee the storm in thy skies, is gone. no matter. haste, haste; and may love supply the loss of all that it has dared to sacrifice! come" viola hesitated no more. she threw her mantle over her shoulders, and gathered up her dishevelled hair; a moment, and she was prepared, when a sudden crash was heard below "too late! fool that i was, too late" cried zanoni, in a sharp tone of agony, as he hurried to the d

won ship and cargo. they wanted to pistol the captain, but that was against my laws: so we gagged him, for he scolded as loud as if we were married to him; left him and the rest of his crew on board our own vessel, which was terribly battered; clapped our black flag on the frenchman's, and set off merrily, with a brisk wind in our favour. but luck deserted us on forsaking our own dear old ship. a storm came on, a plank struck; several of us escaped in a boat; we had lots of gold with us, but no water. for two days and two nights we suffered horribly; but at last we ran ashore near a french seaport. our sorry plight moved compassion, and as we had money, we were not suspected, people only suspect the poor. here we soon recovered our fatigues, rigged ourselves out gayly, and your humble serv

y? what so difficult? this fillide would that i had never seen her! would that i had never enslaved my soul to my senses! the love of an uneducated, violent, unprincipled woman, opens with a heaven, to merge in a hell! she is jealous as all the furies; she will not hear of a female companion; and when once she sees the beauty of viola! i tremble to think of it. she is capable of any excess in the storm of her passions "aha, i know what such women are! my wife, beatrice sacchini, whom i took from naples, when i failed with this very viola, divorced me when my money failed, and, as the mistress of a judge, passes me in her carriage while i crawl through the streets. plague on her! but patience, patience! such is the lot of virtue. would i were robespierre for a day "cease these tirades" excl

esitates, would qualify, retract. they gather new courage from his new fears; they interrupt him; they drown his voice; they demand the reversal of the motion. amar moves again that the speech be referred to the committees, to the committees, to his enemies! confusion and noise and clamour! robespierre wraps himself in silent and superb disdain. pale, defeated, but not yet destroyed, he stands, a storm in the midst of storm! the motion is carried. all men foresee in that defeat the dictator's downfall. a solitary cry rose from the galleries; it was caught up; it circled through the hall, the audience "a bas le tyrant! vive la republique (down with the tyrant! hurrah for the republic) chapter 7.xii. aupres d'un corps aussi avili que la convention, il restait des chances pour que robespierre

f his victims! to-morrow, eighty heads, and hers whose pillow has been thy heart! to-morrow! and maximilien is safe to-night! chapter 7.xiii. erde mag zuruck in erde stauben; fliegt der geist doch aus dem morschen haus. seine asche mag der sturmwind treiben, sein leben dauert ewig aus! elegie (earth may crumble back into earth; the spirit will still escape from its frail tenement. the wind of the storm may scatter his ashes; his being endures forever) to-morrow! and it is already twilight. one after one, the gentle stars come smiling through the heaven. the seine, in its slow waters, yet trembles with the last kiss of the rosy day; and still in the blue sky gleams the spire of notre dame; and still in the blue sky looms the guillotine by the barriere du trone. turn to that time-worn buildi

ath the light of which the fierce faces of that pandemonium seem more grim and haggard. there, from the orator's tribune, shrieks the shrill wrath of robespierre! meanwhile all is chaos, disorder, half daring and half cowardice, in the committee of his foes. rumours fly from street to street, from haunt to haunt, from house to house. the swallows flit low, and the cattle group together before the storm. and above this roar of the lives and things of the little hour, alone in his chamber stood he on whose starry youth symbol of the imperishable bloom of the calm ideal amidst the mouldering actual the clouds of ages had rolled in vain. all those exertions which ordinary wit and courage could suggest had been tried in vain. all such exertions were in vain, where, in that saturnalia of death

one day for the woman whose life can avail you nothing, and i will bear the order to my own prison: i, who can now tell this much as an earnest of what i can communicate, while i speak, your own name, judge, is in a list of death. i can tell you by whose hand it is written down; i can tell you in what quarter to look for danger; i can tell you from what cloud, in this lurid atmosphere, hangs the storm that shall burst on robespierre and his reign" dumas grew pale; and his eyes vainly sought to escape the magnetic gaze that overpowered and mastered him. mechanically, and as if under an agency not his own, he wrote while the stranger dictated "well" he said then, forcing a smile to his lips "i promised i would serve you; see, i am faithful to my word. i suppose that you are one of those foo

SIR WALLIS BUDGE EGYPTIAN MAGIC

o an incorruptible body, wherein the soul might live to all eternity. his words enabled human beings to assume divers forms at will, and to project their souls into animals and other creatures; and in obedience to his commands, inanimate figures and pictures became living beings and things which hastened to perform his behests. the powers of nature acknowledged his might, and wind and rain, p. xi storm and tempest, river and sea, and disease and death worked evil and ruin upon his foes, and upon the enemies of those who were provided with the knowledge of the words which he had wrested from the gods of heaven, and earth, and the underworld. inanimate nature likewise obeyed such words of power, and even the world itself came into existence through the utterance of a word by thoth; by their

e sun at the summer solstice; thus the amulet seems to have been intended to bring to its wearer strength and health similar to that of the sun at the season of the year when it is most powerful. in the clxviith chapter of the book of the dead the deceased is made to say "the god thoth hath brought the utchat, and he hath made it to rest after it departed, o ra. it was grievously afflicted by the storm, but thoth made it to rest after it departed out of the storm. i am sound, and it is sound; i am sound, and it is sound; and nebseni, the lord of piety, is sound" to obtain the full benefit of the utchat amulet for the deceased it was obligatory to p. 57 make one in lapis-lazuli and to plate it with gold, and then to offer to it offerings at the summer solstice; another had then to be made o

t dawn on the fifteenth day [of the month. and when the figure of apep is placed in the fire thou shalt spit upon him several times each hour during the day, until the shadow turneth round. thou shalt do these things when tempests rage in the east of the sky as ra setteth, in order to prevent the coming onward of the storms. thou shalt do this and so p. 82 prevent the coming of a shower or a rain-storm, and "thereby shall the sun be made to shine" in another part of this book the reciter is told to say the following "firmly with the mouth "down upon thy face, o apep, enemy of ra! the flame which cometh forth from the eye of horus advanceth against thee. thou art thrust down into the flame it of fire and it cometh against thee. its flame is deadly to thy soul, and to thy spirit, and to thy

e, and with a knife stuck in his back, and call it p. 84 'hauna-aru-her-hra' make another with the face of a duck, and with a knife stuck in his back, and call it 'aluti' make another with the face of a white cat, and with a knife stuck in his back, and tie it up and bind it tightly, and call it 'apep the enemy" such are the means which the egyptians adopted when they wanted to keep away rain and storm, thunder and lightning, and mist and cloud, and to ensure a bright clear sky wherein the sun might run his course. under the heading of "magical figures" must certainly be included the so-called ptah- seker-ausar figure which is usually made of wood; it is often solid, but is sometimes made hollow, and is usually let into a rectangular wooden stand which may be either solid or hollow. the th

clare the names of the pylon and the doorkeeper of each, and to make a short address besides. thus to the first pylon he says "i have made my way, i know thee and i know thy name, and i know the name of the god who guardeth thee. thy name is 'lady of tremblings, with lofty walls, the sovereign lady, the mistress of destruction, who setteth in order the words which drive back the whirlwind and the storm, who delivereth from destruction him that p. 167 travelleth along the way; and the name of thy doorkeeper is neri" at the second pylon he says "i have made [my] way, i know thee, and i know thy name, and i know the name of the god who guardeth thee. thy name is 'lady of heaven, the mistress of the world, who devoureth with fire, the lady of mortals, who knoweth mankind' the name of thy doork

e, hemhemti (i.e, roarer, qetu (i.e, evil-doer, amam (i.e, devourer, saatet-ta (i.e, darkener of earth, iubani, khermuti, unti, karauememti, p. 172 khesef-hra, sekhem-hra, khak-ab, nai, uai, beteshu, kharebutu the fourfold fiend" etc. all these names represent, as may be seen from the few of which translations are given, various aspects of apep, the devil of thunder, lightning, cloud, rain, mist, storm, and the like, and the anxiety to personify these so that the personifications might be attacked by means of magical ceremonies and words of power seems positively childish. passing now to certain chapters of the book of the dead which are rich in names of magical power, 1 we notice that the god amen, whose name meant the "hidden one" possessed numerous names, upon the knowledge of which the

TECHNICIANS GUIDE TO THE LEFT HAND PATH

us discussion. white noise brings to every ritual a mechanism of awareness extension, this white noise can be pre-recorded, it can come from a synthesizer, or white noise generator. white noise can also be thrust into the environment through the utilization of electrical/magnetic field producing devices such as van degraf generators, or tesla coils. if the working is outdoors a wind or electrical storm can produce tremendous amounts of white noise, as can a fast moving volume of water such as a rapidly flowing river, a large lake, or ocean break. an enclosed environment is not always necessary for ritual. natural environments can be found that contain many of the essential elements we have been discussing. however, it is becoming increasingly difficult to utilize these natural environments

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

killers, etc. interview magazine devoted this entire page in its june 2004 edition, without caption and without comment or explanation. obviously, the picture speaks for itself. 324 codex magica in an article, strangely enough, entitled "gods and monsters" hollywood actor george clooney is seen presenting his sigil as he stands outside a theatre presenting the world premier of the film, a perfect storm (photo: elle magazine, november 2000) hand on heart 325 ad for polo clothing in consumer magazine. 3 2 6 codex magica michael a hoffman ii secret societies and psychological warfare page 56 eating raoul .and others "how would you like to bite into a part-human bacon cheeseburger" asks michael colgan, ph.d, in the journal nutrition a fitness (sic (vol. 10. no. 1& 2. in five years they'll be a

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

first of numerous churches and spiritual organizations that he would found or lead. such luminaries as sir arthur conan doyle (1859 1930) called him one of the most amazing mental mediums of all times. in 1929, ford received a message that he believed to have originated from the spirit of the late master magician harry houdini (1874 1926) and conveyed it to mrs. houdini s attention. immediately a storm of fierce arguments pro and con erupted in the media. it was well known that before his death houdini had left a coded message with his wife that he would attempt to send her from beyond the grave to prove life after death. some feature writers championed the authenticity of ford s relayed after-death communication from houdini, while others quoted his widow as saying that the message was no

you do your duty, god will protect you and good spirits will watch over you. with this message from the spirit world, modern spiritualism was born. spiritualists believe that death is only a change of worlds, and communication with those who have passed to the other side is possible. for the fox sisters, their declaration of this message from the spirits placed them in the center of a tumultuous storm that raged throughout their lifetimes. leah, who according to some sources is also said to have demonstrated some mediumistic abilities, became the manager for maggie and katie and arranged during numerous stage presentations for them to demonstrate their interaction with spirits, first in rochester, then in many other cities throughout new england. the sisters were tested and exposed, teste

d become a trance medium and had gained an international reputation for the accuracy of his spirit communication, receiving accolades from such luminaries as sir arthur conan doyle, who called him one of the most amazing mental mediums of all times. in 1929, reverend ford received a message that he believed to have originated from houdini and conveyed it to bess houdini s attention. immediately a storm of fierce arguments pro and con erupted in the media. perhaps betraying their own personal prejudices, some feature writers championed the authenticity of reverend ford s relayed communication from houdini, while others quoted the magician s widow as saying that the message was incorrect. on february 9, 1929, however, beatrice houdini wrote reverend ford to state with finality: regardless of

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

n this empty room. the ghost now seemed to walk with a tread that had nothing human about it. it was like two legs deprived of their feet and walking on the stumps. it was during a violent november rainstorm that the ghost acquired a voice. high above the howl of the wind and the rumble of the thunder, the beleaguered household heard a long shriek that at first sounded like a woman outside in the storm calling for help. the next cry sounded from within the castle. the members of the household gathered together as if seeking strength from their unity. three sorrowful moans sounded as the thing ascended the staircase. the men of calvados left the sitting room to carefully inspect the castle. they found nothing. there was no woman in the castle, and no sign that anything had entered the castl

ng for help. the next cry sounded from within the castle. the members of the household gathered together as if seeking strength from their unity. three sorrowful moans sounded as the thing ascended the staircase. the men of calvados left the sitting room to carefully inspect the castle. they found nothing. there was no woman in the castle, and no sign that anything had entered the castle from the storm. they heard no more sounds until everyone was awakened at 11:45 the next night by terrible sobs and cries coming from the green room. the cries seemed to be those of a woman in horrible suffering. during the next few nights, the activity seemed to become intensified and the cries of the sorrowful woman in the green room had become shrill and despairing. shortly after the weeping woman had ar

regions of the world have been reported since the middle ages. in 840 c.e, agobard, the archbishop of lyons, told of three such demons, giant people of the forest and mountains, who were stoned to death after being displayed in chains for several days. in his chronicles, abbot ralph of coggeshall abbey, essex, england, wrote of a strange monster whose charred body had been found after a lightning storm on the night of st. john the baptist in june 1205. he stated that a terrible stench came from the beast with monstrous limbs. villagers of the caucasus mountains have legends of an apelike wildman going back for centuries. the same may be said of the tibetans living on the slopes of mt. everest and the native american tribes inhabiting the northwestern united states. the gilyaks, a remote tr

that rampage through the mind like a wild, untamed horse at each and any given moment, that is the challenge to slow down all thoughts to a single thought or even to no thoughts at all complete stillness, the unruly beast tamed at last. another analogy often used to describe the process of meditation is to compare the human mind to a lake that contains great treasures deep within, but an intense storm agitates and stirs the waters clouding the view of the treasures below. even if an occasional glimpse of the treasures is possible through the windswept waters, the view would be distorted. here again, to gain mental control and focus is the aim of slowing down the raging storm or the mental tapes that continually play in one s head. some say that even the descriptions themselves of meditati

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

e king of babylon went forth to war, he wrote the names of cities on his arrows, put them back into the quiver, and shook them. he then removed an arrow and attacked first the city whose name was written thereon. the children of israel sought the word of the lord in the jewels of the ephod; and jonah deemed it a just verdict when the casting of lots decreed that it was he who was the cause of the storm. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph fs interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. the writings of hermes trismegistus were considered by the alchemists as a legacy from the maste

magician takes a final position to the north, leans back against the tree, and reaches his or her hands behind so that they might touch the bark of the tree. in this position, the magus chants: 0 tree; strong tree; king tree: take thou this weakness of my back. give me strength instead. that i may be as upright as thyself between the heavens (look up) and the earth beneath (look down. secure from storm and blessed in every branch. may this be so! the magician repeats the incantation until a feeling of rapport is established with the tree. when it is felt that the treatment is over, the magician breaks contact gently and thanks the nature spirits for their help. m delving deeper cavendish, richard. the black arts. new york: capricorn books, 1968. cirlot, j. e. a dictionary of symbols. trans

l of the crewmen of flight 19 were in training, for example, except for their patrol leader, who had tried to withdraw from his flight duty that day because he was feeling ill. after his compass malfunctioned soon into the flight, the flight leader decided to navigate by landmarks below on the islands of the florida keys, with which he was familiar. visibility became a problem because of a sudden storm, and the leader became disoriented. flight 19 was still in radio contact with the fort lauderdale air base, but after some mechanical difficulties they failed to switch to an emergency frequency. radio recordings indicate that some of the crew believed they were heading out over the atlantic ocean, instead of the gulf of mexico as their leader reported. a search plane took off and was claime

celeste entered the list of supposed bermuda triangle mysteries many decades after its odd tragedy. the ship set sail from new york to genoa, italy, but was found sailing unmanned some 400 miles off course, off the coast of africa. personal articles of the crew were found and food storage areas showed no sign of upheaval. a tattered sail and a missing lifeboat suggested the boat had encountered a storm, but the ship fs log, in which information was recorded as late as nine days before the ship was found, made no mention of any kind of catastrophe. there is no evidence, however, that the mary celeste ever entered the area of the bermuda triangle. still, the eerie, unanswered questions concerning its fate are often cited by those who attribute a malevolent force as being responsible for odd

THE GOD OF THE WITCHES

any religious ceremony, was the pricking of her own person by theworshipper. this might be done either in private or in public. the sacrifice of animals was also a private rite,and never took place at a great sabbath, though it is occasionally recorded at an esbat. the sacrificialanimals were usually a dog, a cat, or a fowl. the animal was offered but not necessarily killed; in the accountof the storm-raising by the witches of north berwick the cat, which had been specially prepared by variousmagical ceremonies, was cast into the sea as far as possible, but it simply swam back and came safely to land.child sacrifice was not uncommon if the accusations are to be credited, but little real evidence is broughtforward of the actual killing of children, and it must always be remembered that chi

s and magical ceremonies56hole in the ground, or boiling hogs' bristles in a pot. wierus was the great witch advocate, whose views onwitches were far in advance of his time. reginald scot quotes largely from his works, and scot's own bookhad the honour of being publicly burnt on account of the heretical views he promulgated as to witchcraft, inwhich he firmly disbelieved.the rainmaker is also the storm-bringer, and the witches were always supposed to create storms when theywished. the magic was effected by a sacrifice and a prayer to the deity, which is exactly the same method bywhich the prophet samuel produced a violent thunderstorm and discomfited the philistines. it was a divinemiracle when samuel accomplished it, but it was a diabolical deed when the witches were the. active agents.ha

ight following,the said cat was conveyed into the midst of the sea by all the witches, and so left the said cat right before thetown of leith in scotland. this done there did arise such a tempest in the sea, as a greater hath not beenseen. the legal record of a similar event is more detailed,[46] and mentions that the coven at prestonpanssent a letter to the leith coven that "they should make the storm universal through the sea. and within eightdays after the said bill (letter) was delivered the said agnes sampson (and several others) baptised a cat inthe webster's house, in manner following: first, two of them held a finger in the one side of the chimneycrook, and another held another finger in the other side, the two nebs of the fingers meeting together; thenthey put the cat thrice throu

bishop godmothers. the witches then proceeded to stick thornsinto the image, saying as they did so "a pox on thee, i'll spite thee (see page 143) the image to beeffective had to be baptised with the name of the victim.it must, however, be remembered that the witches were not peculiar in their belief that a form of words couldaffect the forces of nature. bede records[68] that on the occasion of a storm at sea, a christian bishop"showed himself the more resolute in proportion to the greatness of the danger, called upon christ, andhaving in the name of the holy trinity, sprinkled a little water, quelled the raging waves".a modern version of a magical curse on an enemy is recorded by lady wilde[69] in ireland "a woman wentto the saints' well (in innis-sark, and, kneeling down, she took some o

THE KEY TO THE MYSTERIES

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

an hour to write to the emperor! the emperor is bound to save me" who, then, was betraying him? who, then, had promised him life? who, then, had assured him beforehand of a clemency which was impossible, because it would revolt the conscience of the public? ask all that of the "grimoire" of honorius! two incidents in this tragic story bear upon the phenomena produced by mr. home: the noise of the storm heard by the wicked priest in his early evocations, and the difficulty which he found in expressing his real thought in the presence of eliphas levi. one may also comment upon the apparition of the sinister man taking pleasure in the public grief, and uttering an indeed infernal word in the midst of the consternation of the crowd, an apparition only noticed by the ecstatic of la salette, the

e man armed with such a faith will be able to move mountains. the most fatal enemy of our souls is idleness. inertia intoxicates us and sends us to sleep; but the sleep of inertia is corruption and death. the faculties of the human soul are like the waves of the ocean. to keep them sweet, they need the salt and bitterness of tears: they need the whirlwinds of heaven: they need to be shaken by the storm. when, instead of marching upon the path of progress, we wish to have ourselves carried, we are sleeping in the arms of death. it is to us that it is spoken, as to the paralytic man in the gospel "take up thy bed and walk" it is for us to carry death away, to plunge it into life. consider the magnificent and terrible metaphor of st. john; hell is a sleeping fire. it is a life without activit

THE MOTHMAN PROPHECIES

brilliant glow very familiar to both of us for we both had seen many such lights in the ohio valley that year. mrs. hyre waited in the car while i trudged through the mud and ram. we had been trying to climb a slippery hill to a spot where we had seen many unusual things in the past. i found that the telephones in the houses closest to our location were not working, apparently knocked out by the storm. so i had to keep walking until i finally found a house with a working phone. the owner refused to open his door so we shouted back and forth. i gave him a phone number to call. he obliged and went back to bed. i never knew what he looked like. my point, of course is that beelzebub was not wandering along the back roads of west virginia that night. it was just a very tired john keel busy cat

THE NECRONOMICON SIMON VERSION

es of gibil untie your cord! may the law of the burning seize your throat! may the law of the burning avenge me! it is not i, but marduk, son of enki, masters in magick, that commands thee! kakkammu! kanpa! incantation against the ancient ones (to be recited each year, when the bear hangs from its tail in the heavens) destructive storms and evil winds are they an evil blast, herald of the baneful storm an evil blast, forerunner of the baneful storm they are mighty children, ancient ones heralds of pestilence throne-bearers of ninnkigal they are the flood which rusheth through the land seven gods of the broad heavens seven gods of the broad earth seven ancient ones are they seven gods of might seven evil gods seven evil demons seven demons of oppression seven in heaven seven on earth utug x

THE SHADOWED ONES

and conditions kitab el-jelwa, the book of revelation walking these lands as man, yet not actually male, azazel had foreknowledge of those whom they met. these lesser beings were only made such as the first angel born of flame was the child of chaos, a distant and wished forgotten offspring of barbelo. azazel understood the depths of what humanity called sorrow, and shining optimism through that storm. by shadow way and kindled fire of the blackened eye opened, azazel called shemyaza gathered the dreaming paths of serpents and beasts. he so understood the conflict in all living things, to conquer or be conquered, to thirst for life and continued existence. in the fall of the one later called lucifer he knew consciousness, and soon with that pain, a torment which seemed to run razor wire a

of birth. leviathan emerge, leviathan bring to union samael shaitan and his bride, lilith in all quarters. let my awakening invoke cain! by the waters of the abyss shall i sink deep and drink of the passions of the subconscious. by the south west emerging from the waters of the abyss does akibeel empower you to emerge from the oceans with the knowledge granted to you. listen to the waters in both storm and silence, there is much to hear in their waves .come forth from the oceans as a beast and ignite again your soul in the life giving flame of azazel! hold thy blade towards the sun and transform again! become in this light! o spirit of angelick watchers, my wards and guardians of the circle of being do hear my call .as i stand in the leviathanic circle does my flesh become reborn in the li

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

nd through the diaphanous veil of the vestal is seen the subtle contour of her form. but no vestal is crowley, no mere milk-and-bun-walk, where we may rest and take our fill; for he has unstrung the mystic lyre of life from the tree of the knowledge of good and of evil, singing old songs and new, flinging shrill notes of satire to this tumultuous world, as some stormy petrel shrilly crying to the storm; or sweet notes of love, soft as the whispering wings of a butterfly. here are the jewels of heaven, of havilah, and of eden, with not a little of the fire of hell, the flames of gehenna, and the darkness of duat. if we look for pyramids and colossi disappointment will be our lot; we cannot hold, as hanuman of ind, a mountain in one hand and a forest in the other, neither can we gaze on a ce

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

rriage and law, but not even the menials of freedom and free love. we clung still closer, till the soul ran through body to body, twined like sunny snakes, sinlessly knowing we were man and wife *alice, an adultery, vol. ii, p. 73. alice, still fearful, foresees the end; such love as theirs is too supernal to be platonic; she flies in vain; for she has to console her sad lover with the truth. the storm-clouds gather on the twenty-fifth day: mouth unto mouth! o fairest! mutely lying, fire lambent laid on water. o! the pain! kiss me, o heart, as if we both were dying! kiss, as we could not ever kiss again! kiss me, between the music of our sighing, lightning and rain *alice, an adultery, vol. ii, p. 76. a curious conflict this etwixt love and fear, ghonour and lust, and truth and trust begui

glory! h *tannhauser, vol. i, p. 260. when lo. in the very moment of his supreme despair, his genius mysteriously manifests, and gdarting long rugged fingers and deep eyes h reaches to the sceptre with his word and will: buds, roses, blossoms! lilies of the light! bloom, bloom, the fragrance shed upon the air! out flames the miracle of life and love! out, out the lights! flame, flame, the rushing storm! darkness and death, and glory in my soul! swept, swept away are pope and cardinal, palace and city! there i lay beneath the golden roof of the eternal stars, borne upon some irremeable sea that glowed with most internal brilliance;*1. and verily my life was borne on the dark stream of death down whirling aeons, linked abysses, columns built of essential time. and lo! the light shed from her

an, wise, beautiful, and young; who is both circe and diana, isis and aphrodite, in whose veins course all the fury of medea, all the abominations of canidia, who revels in the infernal rites of sagana and locusta, and yet is vestal and virgin; white as the driven snow, pure as a mountain rill. one with the pale mother of bethlehem and the scarlet harlot of the city of abominations. then will the storm-clouds part, and the smoke and steam of the earth vanish, and the social harlot, whose painted buttocks have heaved and hog-wallowed through the centuries, shall be seized and hurled from the rock of tarpeia, and smothered with the goatish kisses of her lechery midst the charnel glitter of her gold. and the vestal-courtezan will rise before us, purple and white, clothed in the sun, and set b

horizon for me, and he requickens the forgotten skies; his golden locks are burning on my eyes, and he with rosy finger points the way, the blood-wrought mystic path of paradise, that leads at last through yonder icy spray of death to the blue vault of the undying day.*3 *1. aceldama, vol. i, p. 6 *2. songs of the spirit, vol. i, p. 30 *3. ibid. vol. i, p. 40. in the last verse of ga spring snow storm in wastdale, h*1. there grows a wavering doubt, which leaps out furiously in the gpreliminary invocation h in gjephthah, h addressed to a.c.s, breaking the shackles of the gimproving idea h of christ: let there be light. the desecrated tomb gaped as thy fury smote the galilean.*2 *1. song of the spirit, vol. i, p. 43 *2. jephthah, vol. i, p. 64. almost a shelleyan slur lies in the last of th

dust, and then complained we cannot see. h*2. and naturally to expect, berkeley himself, though an adept of a very high order, starting upwards through the clear atmosphere of the sky, clutched the very fire from the altar of god, and then in his descent to the dusty plains of earth, caused such a whirlwind to arise, that his immediate successors, and even we who live two hundred years after that storm arose, scarce dare open our eyes for fear of being blinded *1. eleusis, vol. iii, p. 225 *2. p. 6. a mystic by nature and a priest by profession, we must, in reviewing his bequests to knowledge, always remember how much of the one side to deduct from the other, should we wish to prove him either an adept or a bishop. but with such inborn predilection, and such outward assumption, it is easy

substratum, at one and the same moment, unwittingly immolates his own cherished child on that same blade with which he has just sacrificed his foe. and, seeking to supplant the miserable huts of the materialist, berkeley similarly builds his gorgeous palaces on reason, perceiving not that the foundations of both are the same, and that one like the other will crumble into dust before the blinding storm of dialectic dispute *1. the principles of human knowledge, p. 39 *2. time, vol. ii, p. 269. berkeley, in positing esse=percipi, considered that he once and for all had overthrown scepticism, which he defined as. the disbelief of the senses.*1. in gthe principles of human knowledge, h he states: gour knowledge of these (ideas) hath been very much obscured and confounded, and we have been led

THE ABYSS AND TABAET

that ahriman may be recognized in all which includes the self firstly, then can one use the power of darkness to become strong in both a material sense (if desired) or a spiritual one. az or jeh, the whore or demonic feminine, was the 'weapon of concupiscence' which ahriman chooses it of his own free will 'as his very essence. the lightening which emerges from the abyss manifests upon earth, the storm bringing shadow called daemon can be only comprehended once the seeker enters the circle, wherein all gods and demons meet in the flesh! the adversary opens forth serpent eyes, finding all in the primal darkness and with an inner fire awakening the clay on man! yet it is the compliment of the masculine in lilith or az or the earlier jahi who is the fiery compliment which rouses her mate to m

THE GOD SET

ha draconis (a star in the great bear called thuban "the subtle one" a set cult title) just in case that was where his ka was heading. during the next few dynasties (4- 17, set is generally ignored. his functions are absorbed into other gods. thoth picks up the attributes of magic, osiris picks up the attributes of mysterious time djet as opposed to exoteric time neheh. set keeps his attributes a storm and stellar god, and gradually comes to be associated with all night fears- nightmares, desert fiends, and bad animals such as the hippo and the jaguar of the south. he is mentioned in a famous 12th dynasty writing called the discourse of a man with his ba in which his solar aspect iaa is referred to. bikka reed has a great translations of this text. in the 18th dynasty a remarkable pharoah

THE HOLY BIBLE KING JAMES VERSION

:15 what [is] the almighty, that we should serve him? and what profit should we have, if we pray unto him? 21:16 lo, their good [is] not in their hand: the counsel of the wicked is far from me. 21:17 how oft is the candle of the wicked put out! and [how oft] cometh their destruction upon them [god] distributeth sorrows in his anger. 21:18 they are as stubble before the wind, and as chaff that the storm carrieth away. 21:19 god layeth up his iniquity for his children: he rewardeth him, and he shall know [it] 21:20 his eyes shall see his destruction, and he shall drink of the wrath of the almighty. 21:21 for what pleasure [hath] he in his house after him, when the number of his months is cut off in the midst? 21:22 shall [any] teach god knowledge? seeing he judgeth those that are high. 21:23

just shall put [it] on, and the innocent shall divide the silver. 27:18 he buildeth his house as a moth, and as a booth [that] the keeper maketh. 27:19 the rich man shall lie down, but he shall not be gathered: he openeth his eyes, and he [is] not. 27:20 terrors take hold on him as waters, a tempest stealeth him away in the night. 27:21 the east wind carrieth him away, and he departeth: and as a storm hurleth him out of his place. 27:22 for [god] shall cast upon him, and not spare: he would fain flee out of his hand. 27:23 [men] shall clap their hands at him, and shall hiss him out of his place. 28:1 surely there is a vein for the silver, and a place for gold [where] they fine [it] 28:2 iron is taken out of the earth, and brass [is] molten [out of] the stone. 28:3 he setteth an end to dar

ath they hate me. 55:4 my heart is sore pained within me: and the terrors of death are fallen upon me. 55:5 fearfulness and trembling are come upon me, and horror hath overwhelmed me. 55:6 and i said, oh that i had wings like a dove [for then] would i fly away, and be at rest. 55:7 lo [then] would i wander far off [and] remain in the wilderness. selah. 55:8 i would hasten my escape from the windy storm [and] tempest. 55:9 destroy, o lord [and] divide their tongues: for i have seen violence and strife in the city. 55:10 day and night they go about it upon the walls thereof: mischief also and sorrow [are] in the midst of it. 55:11 wickedness [is] in the midst thereof: deceit and guile depart not from her streets. 55:12 for [it was] not an enemy [that] reproached me; then i could have borne [

83:11 make their nobles like oreb, and like zeeb: yea, all their princes as zebah, and as zalmunna: 83:12 who said, let us take to ourselves the houses of god in possession. 83:13 o my god, make them like a wheel; as the stubble before the wind. 83:14 as the fire burneth a wood, and as the flame setteth the mountains on fire; 83:15 so persecute them with thy tempest, and make them afraid with thy storm. 83:16 fill their faces with shame; that they may seek thy name, o lord. 83:17 let them be confounded and troubled for ever; yea, let them be put to shame, and perish: 83:18 that [men] may know that thou, whose name alone [is] jehovah [art] the most high over all the earth. psalm 84 to the chief musician upon gittith, a psalm for the sons of korah. 84:1 how amiable [are] thy tabernacles, o l

nd raiseth the stormy wind, which lifteth up the waves thereof. 107:26 they mount up to the heaven, they go down again to the depths: their soul is melted because of trouble. page 371 psalms 107:27 they reel to and fro, and stagger like a drunken man, and are at their wit s end. 107:28 then they cry unto the lord in their trouble, and he bringeth them out of their distresses. 107:29 he maketh the storm a calm, so that the waves thereof are still. 107:30 then are they glad because they be quiet; so he bringeth them unto their desired haven. 107:31 oh that [men] would praise the lord [for] his goodness, and [for] his wonderful works to the children of men! 107:32 let them exalt him also in the congregation of the people, and praise him in the assembly of the elders. 107:33 he turneth rivers

reof by the spirit of judgment, and by the spirit of burning. 4:5 and the lord will create upon every dwelling place of mount zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory [shall be] a defence. 4:6 and there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. 5:1 now will i sing to my wellbeloved a song of my beloved touching his vineyard. my wellbeloved hath a vineyard in a very fruitful hill: 5:2 and he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth

gs; thy] counsels of old [are] faithfulness [and] truth. 25:2 for thou hast made of a city an heap [of] a defenced city a ruin: a palace of strangers to be no city; it shall never be built. 25:3 therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee. 25:4 for thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones [is] as a storm [against] the wall. 25:5 thou shalt bring down the noise of strangers, as the heat in a dry place [even] the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low. 25:6 and in this mountain shall the lord of hosts make unto all people a feast of fat things, a feast of wines on the lee

he land of assyria, and the outcasts in the land of egypt, and shall worship the lord in the holy mount at jerusalem. 28:1 woe to the crown of pride, to the drunkards of ephraim, whose glorious beauty is a fading flower, which [are] on the head of the fat valleys of them that are overcome with wine! 28:2 behold, the lord hath a mighty and strong one [which] as a tempest of hail [and] a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. 28:3 the crown of pride, the drunkards of ephraim, shall be trodden under feet: 28:4 and the glorious beauty, which is on the head of the fat valley, shall be a fading flower [and] as the hasty fruit before the summer; which [when] he that looketh upon it seeth, while it is yet in his hand he eateth it up

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

lord dundas, horace walpole, and men of equal prominence. the bold utterances of mr. knight on a subject which until that time had been entirely tabooed, or had been treated in a way to hide rather than to discover the truth, shocked the sensibilities of the higher classes of english society, and the ministers and members of the various denominations of the christian world. rather than endure the storm of criticism, aroused by the publication, he suppressed during his lifetime all the copies of the book he could recall, consequently it became very scare, and continued so for nearly a hundred years. in 1865 the work was reprinted, with an essay added, carrying the investigation further, showing the prevalence during the middle ages of beliefs and practices similar to those described in knig

TYSON DONALD NEW MILLENNIUM MAGIC

th such passion. since these disillusioned candidates remain convinced that they have learned nothing, and that there is nothing to learn, they can do no harm. the heart of magical initiation is death and rebirth. symbolism of mystical rebirth is found throughout the literature of mankind. the story of jonah and the whale is an example of rebirth through the calling. aboard a ship during a raging storm, jonah has no faith in divine protection. his spiritual center is overpowered by the brute instincts of the flesh. cast into the sea, he is swallowed by a whale- yet he does not die. jonah sees that his fears were needless, that he is protected by god. he perceives that the seemingly cruel act of his being cast overboard is part of a divine plan for his salvation. after three days and nights

sponding symbols. these might include the color red, the metal iron, thunder and lightning, screaming wind, the ax of war, flaming eyes, the lion, the bear, and the eagle. these symbols can be var- ied and multiplied until they can be made to fit together into a symmetrical figure. the result might be a great creature with the head of a lion, a flaming red mane, fiery eyes, the roaring voice of a storm, the wings of an eagle shining with flashing colors, the black skin of a bear, and an ax in its hands. a fearsome creature indeed! usually, in magic as in life, more is less, and it is no crime to be subtle. such a roaring monster would be more likely to dismember the person it guarded than protect him or her from foes. at the very least it would scare the living daylights out of the person

m to protect travelers and bring about a safe journey. also, a charm of protection for the dead in their journey into the underworld. 6. kenaz (ken( h) sound: k [c] english: k, c, q literally "torch-a flame that guides. thus stability, comfort, direction, aid. it lights the way out of difficulty. the guiding light of the soul in trying or testing cir- cumstances. the light that shines through the storm and leads the traveler home. magically, it is used for guidance in times of confusion and moral or ethical turmoil. cast, it can save a person from losing hope and purpose in life. it prevents suicides, provides direction where guidance is sorely needed. it lights the road for the traveler. 7. gebo (gyfu: x (x) sound: g [g] english: g literally "gift- a voluntary sacrifice to the gods. somet

TYSON DONALD SOUL FLIGHT

t chiefs as much greater than the mere physical exhaustion that follows the depletion of nervous energy that is so familiar to trance mediums. he wrote in his manifesto "the sensation was that of being in contact with so terrible a force that i can only compare it to the continued effect of that usually experienced momentarily by a person close to whom a flash of lightning passes during a violent storm; coupled with a difficulty in respiration similar to the half-strangled effect produced by ether; and if such was the result produced in one, as tested as i have been in practical occult work, i cannot conceive a much less advanced initiate being able to support such a strain even for five minutes, without death ensuing."120 leaving aside the question of whether mathers had ever experienced

t that is led along after the statue. for the price of a coin, the masked revelers will let you ask your questions of the goat, who will bleat to indicate an affirmative response. xvi the blasted tower hebrew letter: pe (mouth) correspondence: mars path: twenty-seventh a tall tower of stone built upon a peak and accessible only by a steep and winding road is struck by a bolt of lightning during a storm. the crown of the tower catches fire and the blaze, driven by strong wings, begins to work its way down to the lower levels, its progress indicated by the flames that issue from successively lower windows. the inhabitants of the tower leap to their deaths from its windows to avoid the heat of the flames. there is no way for you to go to their aid because the entrance at the rear of the tower

n with long blonde hair held in place beneath a golden tiara, dressed in a white gown that resembles the style of ancient greece. she speaks with a clear, melodic voice. 250 soul flight 9. hagalaz literal meaning: hail general sense: destruction, violence, loss, deprivation, disaster, wrath, punishment, injury, fury, conflict, assault hagalaz is an evergreen forest in the midst of a raging winter storm of snow and hail. no security or haven is visible in the gathering twilight. the boughs of the trees bend low to touch the banks of snow on the ground under the weight of the snow that clings to them. in the distance, everything fades to a general grayness. the cold of the wind is bitter. only the snow-covered trees offer a slight shelter. movement is difficult, for the drifts of snow rise a

VOX SABBATUM

it is beautiful to its independence, by its significance of self with the humbling qualities of awareness; it is the living spirit of self-development. vox sabbatum the witches sabbat 23 lucifer is the djinn of which you seek to communicate with through yourself; by the meditative state of the luciferian sabbat you uplift and rise in the psyche to vox sabbatum the witches sabbat 24 that aethyric storm of wind and weightlessness, and by your will alone you pronounce those secret words which shall be you re making. other names of lucifer or azazel are from the gnostic ancient texts, he is called yaltabaoth, samael and saklas. he was the djinn or spirit of darkness which gave to many other angels (who fell with him) the black flame, those being athoth, who is called the reaper, the second is

cifer! you will at this moment understand why the daemons of the earth and air are called legion with the eye of lucifer is the eye of hecate, and as this is realized a lightening bolt tears from it and enters your being. with a shock of life you feel more illuminated than you have ever felt, empowered, inspired and at a calm all at the same time. at this moment algol vanishes and you are in this storm ridden sky, yet you are unmoved by the violent winds. as practice and time moves on, you will be able to control some of these winds by the force of your will. as you are alone in this aethyr, begin to visualize the change within yourself, what you want to achieve and why. think and meditate on how you will achieve 17 coven maleficia witch, known as davcina or elda isela ford the artist. vox

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

strict which is cleansed' because of this" and [thus is it called] unto this day. and the name of the priest thereof is called ur-tenten unto this day. and ra said unto thoth "let the enemies and set be given over to isis and her son horus, and let them work all their heart's desire upon them" and she and her son horus set themselves in position with their spears in him at the time when there was storm (or, disaster) in the district, and the lake of the god was called she-en-aha from that day to this. then horus the son of isis cut off the head of the enemy [set, and the heads of his fiends in the presence of father ra and of the great company of the gods, and he dragged him by his feet through his district with his spear driven through his head and back. and ra said unto thoth "let the so

are] in the forms of crocodiles and hippopotami in the face of egypt" and heru-behutet said "thy divine ka, o ra, lord of the gods! let us sail up the river against the remainder--one third--of the enemies who are in the water (or, river" then thoth recited the chapters of protecting the boat [of ra] and the boats of the blacksmiths [which he used] for making tranquil the sea at the moment when a storm was raging on it. and ra said unto thoth "have we not journeyed throughout the whole land? shall we not journey cover the whole sea in like manner" and thoth said "this water shall be called the 'sea of journeying' from this day onward" and they sailed about over the water during the night, and they did not see any of those enemies at all. then they made a journey forth and arrived in the co

WICCA WITCHCRAFT TODAY

e coast before the cult really heard about it. they knew it was useless trying to get at king philip; he was out of touch with and could not change the armada's course, and they had not the slightest idea who was in command. the only thing they could do was to send out a general idea 'go on 'go on 'go on 'you cannot land 'you cannot land' and hope it would take effect. if they could have raised a storm, they would have done so, but they did not know how, though naturally they would pray to their gods to bring disaster to the fleet and this would probably include storms. i doubt if witches ever raised havoc; at least i've never heard of their doing so, and i and they do not know how they would set about it; i would like information on the subject- dates and places, please? i cannot say no w

t powers and observation they knew when rain was coming and only started rain-making when they knew it was on the way. again, they knew if a long drought was coming and could advise farmers accordingly. if fine harvesting weather could be expected, they told the farmer to let the crops ripen; if rain was coming, to call all hands to get the crops in and to get the roofs ready in case of impending storm. they did not consider this charlatanism. as they say, half of their power came from people who believed in them and so would take their advice. if people knew how it was done they would say 'oh, we'll try it too; one would work against the other and it would be chaos. the witch wants quiet, regular, ordinary good government with everyone content and happy, plenty of fun and games when you a

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ace. out of the stars have we come, up from time out of the stars have we come. time out of time before time in the vastness of space, earth spun to orbit the sun, earth with the thunder of mountains newborn, the boiling of seas. earth warmed by sun, lit by sunlight: this is our home; out of the stars have we come. mystery hidden in mystery, back through all time; mystery rising from rocks in the storm and the sea. out of the stars, rising from the rocks and the sea, kindled by sunlight on earth, arose life. ponder this thing in your heart; ponder with awe: out of the sea to the land, out of the shallows came ferns. out of the sea to the land, up from darkness and light, rising to walk and to fly, out of the sea trembled life. ponder this thing in your heart, life up from sea: eyes to beho

bees in prison, green-hued ocean. stalks dried out, hillside hard. frigid, bitter, the world today. bees in shelter from winter s wetness. pale honey, hogweed hollow. foul hold on a man, cowardice. long night, bare heath, brown hillside, grey shore, gulls in a clamour, rough seas. it will rain today. dry wind, wet road, brawling water-ways, cold corpses, lean stag, river in flood: it will clear. storm on the mountain, rivers embroiled, floors of houses flooded: to one s sight, the world is a sea. you re not a schoolman, you re not a greybeard, you ll not answer a crisis: ah, cyndilig, if you d been a woman! stag crouches curled in the coombe s nook. ice crumbles, countryside bare. the brave may survive many battles. bankside crumbles beneath the scrawny stag s hoof high-pitched the wind

the wearer knows best where the boot pinches. an old dog sleeps near the fire but he ll not burn himself. the lesson learned by a tragedy is a lesson never forgotten. a family of irish birth will argue and fight, but let a shout come from without and see them all unite. fate if you re born to be hanged, you ll never be drowned. 258 no matter how long the day, night must fall. who s drowned in the storm is to be mourned for after the storm has calmed. an oak is often split by a wedge from its branch. never miss the water till the well runs dry. we learn in suffering what we teach in song. flee as fast as you will, your fortune will be at your tail. fighting he who faces disaster bravely can face his maker. if you re the only one that knows you re afraid, you re brave. one brave man forms a

helpless, i go out to meet the moon only to find every mountain veiled with cloud. 268 never regard this world as the only one; the next world and the one after the next. all the worlds are here now. 275 274 everyone admires beautiful flowers in bloom, but the ones who know visit them after they ve fallen. 284 even strong winds are weakened by obedient willow twigs; they ll never be broken in the storm. 308 reverence is the source of divine favors; without it, buddhas and wooden clogs are only pieces of wood. 322 good and bad, are the reflections in the mirror: watch them closely and you ll know they re nothing but yourself. 334 your parents, grandparents. all constituted in yourself. love yourself, revere yourself. 374 moonlight the four gates and four schools are nothing but one. 386 whi

looked up at the sun. it shone proudly in the sky, unaffected by his presence. how powerful the sun is he thought. i wish that i could be the sun! then he became the sun, shining fiercely down on everyone, scorching the fields, cursed by the farmers and laborers. but a huge black cloud moved between him and the earth, so that his light could no longer shine on everything below. how powerful that storm cloud is! he thought. i wish that i could be a cloud! then he became the cloud, flooding the fields and villages, shouted at by everyone. but soon he found that he was being pushed away by some great force, and realized that it was the wind. how powerful it is! he thought. i wish that i could be, the wind! then he became the wind, blowing tiles off the roofs of houses, uprooting trees, hated

pg. 26. the following passage starts the dutch catechism: in a.d. 627 the monk paulinus visited king edwin in northern england to persuade him to accept christianity. he hesitated and decided to summon his advisers. at the meeting one of them stood up and said: your majesty, when you sit at table with your lords and vassals, in the winter when the fire burns warm and bright on the hearth and the storm is snowing outside, bringing the snow and the rain, it happens of a sudden that a little bird flies into the hall. it comes in at one door and flies out through the other. for the few moments that it is inside the hall, it does not feel the cold, but as soon as it leaves your sight, it returns to the dark of winter. it seems tome that the life of man is much the same. we do not know what wen

l. the grammarian nasruddin sometimes took people for trips in his boat. one day a fussy pedagogue hired him to ferry him across a very wide river. as soon as they were afloat the scholar asked whether it was going to be a rough ride. don t ask me nothing about it, said nasrudin. have you never studied grammar? no. replied the mulla. then half of your life has been wasted. clucked the grammarian. storm clouds began to fill the sky and powerful winds dragged the boat into the rapids and dangerously deep eddies. the boat was smashed and began to quickly fill with water. nasrudin asked the grammarian, have you ever learned to swim? no, certainly not. the grammarian said with a pretentious sniff. in that case, replied the boatman, all of your life is lost, for we are sinking. not a good pupil

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

ks with me through dreams! i carry the serpent's skin of azal'ucel, my holy spirit! i am cain, loner and witch soul of the immortal fire! so it is done_ an invocation to the holy guardian angel, spirit of the adversary who resides in darkness and light- azal'ucel by michael w. ford i am the daimon who speaks the words of the immortal fire, the holy flame which emerges from the lightning flash and storm of chaos bred, so this the angel-serpent shall come forth with the birthing knife shedding into storm of seth! spirit of which the fallen have taken strength, isolate and beautiful, angelic essence, azal'ucel, from which came into being cain i do invoke thee! south- devil-djinn of the burning desert sands and the sun, sortha'n-din- thy stave and fork unto the flame that is my soul shall be i

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

n this postulant, who now kneeleth before thee and knocketh at the gateway of the grave. grant him thine aid, 0 god of israel, who givest power unto thy people, pour forth thy benediction we beseech thee. 0 thou fire-hearted one who dolt send death that we may attain unto life everlasting; thou at whose word the thunders roll and the darting lightning flashes forth, grant that in the midst of the storm we may find peace. master of the diadems of fire, crown him with light, that emerging from the darkness of the tomb he may enter upon the dawn of endless day. amen" a pause; all rise and ch.ad. points to the tat pillar from which 3rd ad. takz bowl of water to place in postulant's hand. ch.m "thus far, 0 postulant, hast thou climbed the mountain of abiegnus, even the sacred mountain of initia

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

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 comes and cures him. the samodivy carry off children; and mischief wrought by the wise women. 437 elements, by storms &c, is ascribed to them. like the fates, they begift the newborn: three samodivy visit the infant jesus, one sews him a shirt, another knits him a band, and the third trims a cap for him. some stories about them closely resemble those of the swan-maids. stoyan finds three samodivy bathing, removes their clothes, restores those of the two eldest, but takes the youngest (mariyka) home, and ma

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

the north, represents the stability, security and strength of old stone circles, mighty castle walls, tall craggy rocks and mountain peaks. it is also associated with the time of midnight and winter. salt is often used to represent earth in spells and rituals. air, in the east, is action, freshness and power for change, the winds blowing across plains, vast, cloudless skies stretching endlessly, storms and whirlwinds stirring stagnation but also bringing destruction of the old. air is also associated with the dawn and spring. incense is often used to represent air in spells and rituals. fire, in the south, is the quicksilver, inspirational energy and clear light of the sun, the lightning flash. it is the hearth fire that warms, the ritual fire that cleanses, the forest fire that sweeps al

ay be invoked in rituals involving not only change but also good fortune. oya oya is the african goddess, also known as yoruba, who rules the winds and so controls the winds of change. she oversees trading and the marketplace, and brings good fortune to all honest traders and those who work with finance. she is very powerful, described as an amazonian warrior and life-giver with dominion over the storms. she can be invoked at times of change and for all matters of employment, commerce good fortune and taking control of one's destiny. a practical guide to witchcraft and magick spells. lakshmi lakshmi is the hindu goddess of wealth, beauty, joy, pleasure and good fortune. at divali, the hindu autumn festival of light, lamps and candles are placed in windows so that lakshmi will look in and e

e itself, logic, the mind, communication, health, new beginnings, travel, learning, yang and the male god in the form of sky deities. it is a good element to invoke if you are seeking change or when communication is proving difficult with either an individual or an organisation, and to clear stagnation of thoughts. it is also a focus for spells against air pollution, technological devastation and storms, and for the protection of birds, butterflies and insects. surround your air candles with feathers, thistledown, tiny helium balloons, model planes and ceramic or wooden birds. red red is for fire and the south, noon and summer. place your red candle in the six o'clock position. fire represents light, the sun, lightning, fertility, power, joy, ambition, inspiration and achievement and also

out a personal angelic ritual of protection or meditating on the archangels, you can use the archangel colours for your candles. some practitioners do not greet the guardians of the watchtowers at all, but instead light each elemental candle in turn, visualising golden energies pouring from each direction into the circle. uriel uriel, whose name means fire of god, is associated with earthquakes, storms and volcanoes and is the archangel of salvation. he is sometimes linked with the courage of mars. he warned noah of the impending flood and led abraham out of ur. believed to have given alchemy to mankind, he also imparted the wisdom of the kabbalah, the book of sacred writings, to hebrew mystics. he stands as wise protector and keeper of the sacred mysteries, hence representing the directi

ending more and more time huddled within over the small heater. i know that it really is time to put away the picnic bench outside the van where i eat, read and carry out rituals in the sunnier times. to the celts, this moon carried the hope of seeds that would take root to burst through in the early spring. as i close the van, i too look forward to returning in spring, maybe having weathered the storms i know are gathering round me emotionally as well as physically. i have listed the 12 moons that correspond to the 12 months of the year. however, because some years have 13 moons and lunar months vary slightly in length, a thirteenth magical month, ciallos, the month of no time, is added every two and a half years. there are fairly complex rules for its insertion, but a good lunar almanac

easure them in your life and how they have enriched your being. give the crystals to the child. 13- seasons and festivals it was the day before hallowe'en and my caravan site was closing for the winter season. as always, i had left the packing and cleaning to the last evening, reluctant to believe that as samhain, the celtic name for hallowe'en, recalls, it really was summer's end. then the worst storms in the uk since the 1987 hurricane blew up and suddenly there was total darkness. fortunately i have a number of candles, but the light was not great enough to continue working (at least that was my excuse. all round was total blackness with only the sound of the wind and crashing sea and the centuries slipped away. time without the clock was now measured by the burning down of the candles

from the farms and villages would approach the bride bed, and in return for a coin, a posy of flowers or tiny gift would receive her kiss, bestowing blessing on their trade and homes. in churches, the candles that were to be used for the coming year in ceremony were purified on the feast of candlemas on 1 february. each person was given a blessed candle that acted as protector of the home against storms, fire and flood and defended cattle and crops against evil. the energies of this seasonal festival are good for the regeneration of any areas devastated by neglect or pollution, for melting rigid attitudes that may have led to conflicts between counties or ethnic groups, and the isolation and alienation of disadvantaged groups through prejudice. they are especially helpful for the welfare o

ABRAMELIN3

n acrostic. no. h is a square of b e e squares. isichadamion, probably from dmivn= similitude of; and sig, scoria or lava, or sq, stone; root of sql, to stone. of abramelin the mage 150 the tenth chapter. o hinder any necromantic or magical operations from taking effect, except those of the qabalab and of this sacred magic( b) to undo any magic soever( c) to heal the bewitched( d) to make magical storms cease( e) to discover any magic( f) to hinder sorcerers from operating (1) c o d s e li m o h a b i m oc o (2) l a c h a t a c h a t l a c h a a h c a (3) p a r a d i l o n a r i n o m i s o r i l o r a e i k a n o t a l a m i d o r a f a c o l i m a l a t o n a l i e a c o r i t o s i m o n i r a n o k i l a t a n (4) h o r a h o s o m a r o t o r a m o s o h a r o h (5) m a c a n e h a r

ALEISTER CROWLEY ACROSS THE GULF

nvisible save when all else is no more seen. then went i into the market and bought slaves. i bought me in particular a giant, a nubian blacker than polished granite seen by starlight, tall as a young palm and straight, yet more hideous than the ape of thoth. also i bought a young pale stripling from the north, a silly boy with idle languishing ways. but his mouth burned like sunset when the dust-storms blow. so pale an weak was he that all despised him and mocked him for a girl. then he took a white-hot iron from the fire and wrote with it my name in hieroglyphics on his breast; nor did his smile once alter while the flesh hissed and smoked. thus we went out a great caravan to a rocky islet in the nile, difficult of access for that the waters foamed and swirled dangerously about it. there

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

potent the impotent. his word is aggabal and his seal is thus: the thirty-first name is gilma founder of cities, possessor of the knowledge of architecture by which the fabled temples of ur were built; the creator of all that is permanent and never moves. his word is akkabal and his seal is this: the thirty-second name is agilma bringer of rain. maketh the gentle rains to come, or casuseth great storms and thunders, the like may destroy armies and cities and crops. his word is mashshayegurra and his seal is: the thirty-third name is zulum knows where to plant and when to plant. giveth excellent counsel in all manner of business and commerce. protects a man from evil tradesmen. his word is abbabaal and his seal is this: the thirty-fourth name is mummu the power given to marduk to fashion t

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

ations of the ancient ones here remembered. cold and rain that erode all things they are the evil spirits in the creation of anu spawned plague gods pazuzu and the beloved sons of eng the offspring of ninnkigal rending in pieces on high bringing destruction below they are children of the underworld loudly roaring on high gibbering loathsomely below they are the 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

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ich could destroy every atom of matter by releasing the energies of one, so that the vibrations would excite the rest to disintegrate explosively> 119 our magician, with this in his mind, will most probably leave thunderstorms to stew in their own juice; but, should he decide (after all) to enliven the afternoon, he will work in the manner following. first, what are the elements necessary for his storms? he must have certain stores of electrical force, and the right kind of clouds to contain it. he must see that the force does not leak away to earth quietly and slyly. he must arrange a stress so severe as to become at last so intolerable that it will disrupt explosively. now he, as a man, cannot pray to god to cause them, for the gods are but names for the forces of nature themselves. but

ting the illusion of a clear sky into that of a tempest. on the other hand, he is aware "as a magician, that illusions are governed by the laws of their nature. he knows that twice two is four, although both "two" and "four" are merely properties pertaining to one. he can only use the mystical identity of all things in a strictly scientific sense. it is true that his experience of clear skies and storms proves that his nature contains elements cognate with both; for it not, they could not affect him. he is the microcosm of his own macrocosm, whether or no either one or the other extend beyond his knowledge of them. he must therefore arouse in himself those ideas which are clansmen of the thunderstorm, collect all available objects of the same nature for talismans, and proceed to excite all

structures consisting of matter in the vulgar sense of the word? 2 "matter" includes all that is movable. thus, electric waves are "matter. there is no reason to deny the existence of beings who perceive by other means those subtle forces which we only perceive by our instruments. 3) we can influence other beings, conscious or no, as lion-tamers, gardeners, etc, and are influenced by them, as by storms, bacilli, etc. 4) there is an apparent gap between our senses and their correspondences in consciousness. theory needs a medium to join matter and spirit, just as physics once needed an "ether" to transmit and transmute vibrations. 5) we may consider all beings as parts of ourselves, but it is more convenient to regard them as independent. maximum convenience is our cannon of "truth<
ALEISTER CROWLEY THE SWORD OF SONG

n a big tree at anuradhapura had a little stranger, very welcome to mamma and papa nat. blessed indeed was the family. fiveand- forty feet1 away stood a most ancient and holy dagoba: and the children of light would gather round it in the cool of the evening, or in the misty glamour of dawn, and turn forth in love and pity towards all mankind nay, to the smallest grain of dust tossed on the utmost storms of the sahara! blessed and more blessed! for one day came a holy bikkhu from the land of the peacock,2 and would take up his abode in the hollow of their very tree. and little perdu r abu used to keep the mosquitoes away with the gossamer of his wings, so that the good man might be at peace. now the british government abode in that land, and when it heard that there was a bhikkhu living in

ALEISTER CROWLEY EQ I 1

, veiled mother of mystery. i am she who cometh in unto all men, and if not here, then shalt thou behold me amidst the darkness of acheron, and as queen in the palaces of styx. i am the dark night 224 that bringeth forth the bright day; i am the bright day that swalloweth up the dark night; that bright day that hath been begotten by the ages, and conceived in the hearts of men; that dawn in which storms shall cease their roaring, and the billows of the deep shall be smoothed out like a sheet of molten glass. then i was carried away on the wings of rapture, and in the strength of my joy i leapt from the tower of night; but as i fell, she caught me, and i clung to her and she became as a daughter of this world, as a child of god begotten in the heart of man. and her hair swept around and abo

ALEISTER CROWLEY EQ I 5

ll drowned in the great flood, which is binah, 124 before the true vine could be planted upon the holy hill of zion. now again i stand in the centre, and all things whirl by with incessant fury. and the thought of the god entereth my mind, and i cry aloud: behold, the volatile is become fixed; and in the heart of eternal motion is eternal rest. so is the peace beneath the sea that rageth with her storms; so is the changeful moon, the dead planet that revolveth no more. so the far-seeing, the far-darting hawk is poised passionless in the blue; so also the ibis that is long of limb meditateth solitary in the sign of sulphur. behold, i stand ever before the eternal one in the sign of the enterer. and by virtue of my speech is he wrapped about in silence, and he is wrapped in mystery by me, wh

ALEISTER CROWLEY EQUINOX EQ I 2 2

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 a sexless owl, 211 i am set apart from the rest by meed of the mystic rune that reads in peril and pest the ambrosial moon- the moon! for under the tawny star that shines in the bull above i can rein the ri

w through; all of us, nevertheless, whether we be teardrop or dead sea, sooner or later get back to the ever-rolling ocean; and there shall we once again be wooed by the bright beams of the sun, that relentless god who in his fierce embrace ever and again draws us up like some earthly concubine to his heavenly couch, only once more to be divorced by the malicious 226 winds and to weep through the storms of air. so the wheel of time runs on through birth, death, and rebirth; and as we realise this we sink down in despair; and through our tears more clouds arise still further to obscure our path. what is the use then of doing anything if we are but as drops of water which are splashed between the wanton hands of the sun, the wind, and the ocean- indeed the ways of god are inscrutable and pas

ALEISTER CROWLEY EQUINOX EQ I 4 3

m, they sail in dancing dragons to the fight with man and sea, with ghoul and gale. whom god shall spare, ride, ride (so springs the iron order. let him fly on honour's steed with honour's wings to warn the king, lest honour die! then to the fury of the blast their fury adds a dreadful sting: the fatal die is surely cast. to save the king- to save the king! hail! horror of the midnight surge! the storms of death, the lashing gust, the doubtful gleam of swords that urge hot laughter with high-leaping lust! 12 though one by one the heroes fall, their desperate way they slowly win, and knightly cry and comrade-call rise high above the savage din. now, now they land, a dwindling crew; now, now fresh armies hem them round. they cleave their blood-bought avenue, and cluster on the upper ground

ALEISTER CROWLEY EQUINOX EQ I 6 2

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. 116 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 grievious 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 a sexless owl, i am set apart from the rest by meed of the mystic rune that reads in peril and pest the ambrosial moon- the moon! for under the tawny star that shines in the bull above i can rein the riot

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

men to apprehend as it concerns the secret of that which "substands" or "stands back" of all that is objective. in a secondary sense it concerns the forces in the ethers which are those which energise and produce the activities of all atoms. another type deals with the electrical phenomenon which finds its expression in the light which man has somewhat harnessed, in the phenomena such as thunder storms and the manifestation of lightning, with the aurora borealis, and in the production of earthquakes and all volcanic action. all these manifestations are based on electrical activity of some kind, and have to do with the "soul of things" or with the essence of matter. the old commentary says "the garment of god is driven aside by the energy of his movements, and the real man stands revealed

cause or effect or rather both if we but fathom the manifestation to its origin. all the phenomena of earth currents, terrestrial magnetism and atmospheric electricity, are due to the fact that the earth is an electrified conductor, whose potential is ever changing owing to its rotation and its annual orbital motion, the successive cooling and heating of the air, the formation of clouds and rain, storms and winds, etc. this you may perhaps find in some text book. but then science would be unwilling to admit that all these changes are due to akasic magnetism incessantly generating electric currents which tend to restore the disturbed equilibrium."the sun is neither a solid nor a liquid, nor yet a gaseous glow; but a gigantic ball of electro-magnetic forces, the store-house of universal life

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

race and the "little ones" that they keep their eyes on the horizon and seek thus to extend their vision; that they hold steadily the inner realization that they already have and seek to increase its scope; that they hold on to the truth that all things are headed towards the revelation, and that the form matters not. they must seek pre-eminently to be dependable instruments, unswayed by passing storms. they must endeavor to remain free from depression, no matter what occurs; liberated from discouragement; with a keen sense of proportion; a right judgment in all things; a regulated life; a disciplined physical body and a whole-hearted devotion to humanity. where these qualities are present, the masters can begin to use their destined workers; where they are absent, other instruments must

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

dering of a basic truth would greatly profit the seeker in all countries, and an understanding of the significance of the symbols employed would throw much light upon reality. in the evolution of the race the sentient feeling nature is first developed, and water has ever been the symbol of that nature. the fluid nature of the emotions, the constant shifting between sentient pleasure and pain, the storms which arise in the world of feeling, and the peace and calm which can descend upon a man, make of water a most apposite symbol of this interior subtle world of the lower nature in which most of us live, and wherein our consciousness is predominantly focussed. the average man or woman is predominantly a blend of the physical and emotional natures; all early races have this characteristic and

that, immanent in it as he is, he could not divorce himself from the consequences of human frailty and ignorance. thus humanity gives a purpose to pain, and thus evil is eventually defeated. the thought and idea of sacrifice for the sins of the people was not the original and basic idea. originally, infant humanity offered sacrifices to god to appease his wrath, displayed in the elements through storms and earthquakes and physical disasters. when, instinctively, men turned on each other, when they offended and hurt one another, and so transgressed a dimly sensed realisation of human relationships and intercourse, sacrifice was offered again to god so that he too would not hurt mankind. thus little by little the idea grew until, at last, the salvation concept might be briefly summarised in

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ar. i make no attempt to preserve more than the sense. phrase i. for the mind "like a golden butterfly which flies in the face of the sun, i find myself poised upon the lotus petal of the earth. i hover; i stay a little moment and then i fly into the golden pathway that leads unto the sun" phrase ii. for the emotional nature "there is no darkness and no fog. there is no night or day. there are no storms nor peace, no rest nor strife; only the steadfast will of god which works toward good" phrase iii. for the physical body "down from the mountain top i come, bringing the light of life, the life of light. into the chalice of the form i pour that light which life confers, this life which light sustains. i see this golden light transform the darkness into day. i see the blue of life divine pou

n to detail which is always the line of least resistance and of satisfactory experience to those who possess your combination of ray forces. your astral body is on the first ray of will or power and hence much of your difficulty in the past. a first ray astral body is a powerful asset but requires most careful watching and skilful harnessing. when not rightly handled, it is easily stirred up into storms and tempers or into the condition wherein the dramatic "i" is centralised in the life. but upon its difficulties and problems i need not enlarge. you know them well. you are learning to handle them. i would, however, call your attention to the lack of balance which the forces in your nature could produce; this calls for your constant care and yet at the same time it opens the door of unique

heart and seek to feel their significance. thus will realisation come. phrase i. like a golden butterfly, which flies towards the sun, i find myself poised upon the lotus petal of the earth. held by the breath of love i hover. i stay a little moment and then i fly into the golden pathway which leads into the sun. phrase ii. there is no darkness and no fog. there is no night nor day. there are no storms nor peace; no rest, nor strife. only the changeless love of god, which works towards good. phrase iii. down from the mountain top i come, bringing the light of love, the love of god. into the chalice of all forms i meet, i pour this love which light confers, this love which life sustains. i see the love of life divine pour through the form, my own and others. it heals and soothes. thus is t

e is given to you. you have gifts of mind, and brain and heart above the average bound up in your personality, to be sure, but there for release and for use. they can be employed to give you much influence and the power to lift others. your physical liabilities are of no importance, because they have no real physical basis; they are related to the emotional nature, and are expressive of the inner storms in which you so constantly live. once you have decided to decentralise yourself and cease poisoning your body with the astral activity which sweeps you so constantly, your physical difficulties will gradually disappear. you have a gift for words in speech and writing, which is rare and valuable, and you have a sincerity of purpose that evokes my admiration, and upon which i am depending at

it is a harmony interpreted in terms of emotion; to this fact i would call your attention. you must ponder on harmony as the mind understands it, and remember that only those succeed in resolving discord into harmony who themselves work from a stable centre of adjustment. your astral body is definitely sixth ray and hence predisposes you to piscean attitudes, emotional id es fixes, violent astral storms, great devotions which call your emotional reactions into play on matters and subjects which, in this day of world suffering and crisis, do not warrant attention and constitute an easy tuning-in on glamour and illusion. your physical body is first ray in type and this gives your first ray personality an easy line of least resistance, for the predominating colour of your brain cells at this

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

ime are of supreme importance. if you will bear in mind that the sixth ray works through and controls the solar plexus (being closely related to the astral plane, the sixth level of awareness) and that the seventh ray controls the sacral centre, you will see why there is so much emotion, so much idealism and so much desire mixed up in connection with the world conflict and why also apart from the storms in the political arena and the religious field that sex and its various problems has reached a point of interest in the human consciousness where a solution of these difficulties, a fresh understanding of the underlying implications and a frank dealing with the situation is inevitable and immediate. four problems will be solved in the next two centuries: 1. the problem of territorial posses

r human relations, to human wholeness in the truest sense of the term; it will produce the inevitable recognition of vital human unity, placing no emphasis upon individual nations and races. this isolationist spirit was one of the dangers to which the neutral powers were at one time prone, particularly the united states, and the physical warning as to this danger was given to them in the magnetic storms which severed contact between them and europe and dislocated their relationship between states within america itself. the world is one world and its sufferings are one; humanity is in truth a unity, but many are still unaware of this and the whole trend of the present teaching is directed to the awakening of humanity to this while there is yet time to avert still more serious conditions. th

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

bout such a crisis i can say little. it will take place in conformity with your ability to focus, in line with your attainment of the right tension, and the precipitation of the crisis will, therefore, give you release, freedom, clarity of vision and entrance into light. in closing let me say: preserve your essential and innate integrity, my brother. be like the sapling which bears up against the storms of wind and rain, holding its life in form intact and gaining added beauty as strength develops. my blessing rests ever upon you, and my cooperation and my help when need arises. on that you may count. meet happiness and distress alike with equilibrium, and be a strong hand in the dark to all you meet. november 1944 brother of mine: i believe that when this reaches you and you scan the inte

to do so, and try to get them to help you. let them draw from you the very essence of spiritual service, which means that they will draw from your soul that which they need; in giving thus, you will be enriched yourself. my blessing rests upon you, my brother. august 1942 1. at the centre of a great tornado is a point of peace. thus does the story go. it can be found. and thus it is with all the storms of life. they lead to peace if you are not a leaf. 2. hold to your old established links and with your brothers walk. walk as a group upon the lighted way. the chain of hierarchy firmly stands. 3. the light that streams from out my ashram is a part of the lighted way and on that thread of light you move and with you move your brothers. 4. loneliness such as you think you know is but a glamo

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

u are all feeling. you ask yourselves, where, as a race, have we failed and what can we do to rectify our mistakes? in spite of everything, however, men have gone from stage to stage of intelligent and spiritual unfoldment and no matter what the outer happenings have been or may be, the race has made real progress. there has been no turning back, and there will be none. mankind has weathered many storms and survived many difficulties; men have emerged from periods of crisis better and stronger, purified "so as by fire" and definitely nearer the goal. i would remind you also of the integrity and solidarity of the human family. we are one people one in our relationships, and capacities and desires, our origin and our goal. it is this essential and recognisable integrity which is emerging at

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

so potently into this aryan cycle, it is however indicative of the attainment of a definitely racial opportunity. humanity on a relatively large scale faces the second initiation, or the baptism initiation. the concept of baptism is ever associated with that of purification. water has ever been the symbol of that which purifies; it is also the symbol of the astral plane, with its instability, its storms, its tranquillities, its overwhelming emotional reactions and its pliability, which makes it such a good agent for the deceptive thought-forming faculties of the unregenerate man. it reacts to every impulse, every desire and every possible magnetic "pull" coming from the material or substantial form side of nature. in its cycles of tranquillity it reflects equally the good as well as the ba

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

nue" after saying this, he died. he was immediately reborn in the west, in the red fields of a might demon land called chongri zangtso( chong ri zangs mtsho. on the copper peaks of this land, a hundred might demons race alongside soaring dark vultures. along the middle of the mountains, carnivorous beasts roam about grassy fields of copper. along the surrounding copper hills, there are terrifying storms of copper. within the red copper mountain there is a boiling lake of blood. at the center of the blood lake, there is a dark leather castle endowed with a golden dome, gates of conch shell, copper locks, and stairs of lapis lazuli. here, due to his maliciousness and arrogance, chorwa was reborn in a red egg of blood. his parents were the savage demon lord lekpa (legs pa "excellent" and the

retinue" then he died. immediately, in the renowned red fields, the might demon land of chongri zangtso in the west, he hastened upward to the copper cliffs. on the peaks, a hundred might demons race alongside soaring dark vultures. along the middle, carnivorous beasts roam about grassy fields of copper grass. along the copper hills in the surrounding area, there are overpowering, 212 terrifying storms of copper, and within the frightening red copper boulders there are boiling lakes full of blood. at the center of the blood lake of the complete design of a charnel ground, there is a dark, brass castle endowed with a golden dome, gates of conch shell, copper locks, and stairs of lapis lazuli. within this, there was a father, the savage demon lord lekpa or that might demon lord named dawa t

BLAVATSKY H P ANTHROPOGENESIS

stronomical and zodiacal allegory means. smith shows in the nimrod epic of the assyrian tablets the real meaning of it. its "twelve cantos" refer to the "annual course of the sun through the twelve months of the year. each tablet answers to a special month, and contains a distinct reference to the animal forms in the signs of the zodiac; the eleventh canto being "consecrated to rimmon, the god of storms and of rain, and harmonizes with the eleventh sign of the zodiac- aquarius, or the waterman (nineteenth century, 1882, p. 236. but even this is preceded in the old records by the preastronomical cosmic flood, which became allegorized and symbolized in the above zodiacal or noah's flood. but this has nothing to do with atlantis. the pyramids are closely connected with the ideas of both the g

this may account for the similarity of the artificial mounds in the u. s. of america, and the tumuli in norway. it is this identity that led some american archaeologists to suggest that norwegian mariners had discovered america some one thousand years ago (vide holmboe's traces de bouddhisme en norvege, p. 23. there is no doubt that america is that "far distant land into which pious men and heavy storms had transferred the sacred doctrine" as a chinese writer suggested by his description to neumann. but neither professor holmboe, of stockholm, nor the american archaeologists, have guessed the right age of the mounds, or the tumuli. the fact that norwegians may have rediscovered the land that their long-forgotten forefathers believed to have perished in the general submersion, does not conf

BLAVATSKY H P COSMOGENESIS

ne. but let us compare with the commentary just cited the words of hermes, the "thrice great "the creation of life by the sun is as continuous as his light; nothing arrests or limits it. around him, like an army of satellites, are innumerable choirs of genii. these dwell in the neighbourhood of the immortals, and thence watch over human things. they fulfil the will of the gods (karma) by means of storms, tempests, transitions of fire and earthquakes; likewise by famines and wars, for the punishment of impiety. it is the sun who preserves and nourishes all creatures; and even as the ideal world which environs the sensible world fills this last with the plenitude and universal variety of forms, so also the sun, enfolding all in his light, accomplishes everywhere the birth and development of

consuming fire (deut. iv, 24, who appeared generally as fire and "encompassed by fire? and did not elijah seek for him (the lord) in the "great strong wind, and in the earthquake? do not the christians repeat the same after them? do not they, moreover, sacrifice to this day, to the same "god of wind and water" they do; because special prayers for rain, dry weather, trade-winds and the calming of storms on the seas exist to this hour in the prayer-books of the three christian churches; and the several hundred sects of the protestant religion[[vol. 1, page] 467 the fighting gods. offer them to their god upon every threat of calamity? the fact that they are no more answered by jehovah, than they were, probably, by jupiter pluvius, does not alter the fact of these prayers being addressed to t

n as hideous features of the animal-man now, as the "light of lucifer" did in days of old "those unfortunate heathens in their superstition regard even the elements as something that has comprehension. they still have faith in their idol vayu- the god or, rather, demon of the wind and air. they firmly believe in the efficacy of their prayers, and in the powers of their brahmins over the winds and storms (the missionary lavoisier, of cochin, in the journal des colonies) in reply to this, we may quote from luke viii, 24 "and he (jesus) arose and rebuked the wind and the raging of the water, and they ceased and there was a calm" and here is another quotation from a prayer book "oh, virgin of the sea, blessed mother and lady of the waters, stay thy waves" etc, etc (prayer of the neapolitan and

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

e consecration. knife every witch has a personal knife. in many traditions this is called an athame (pronounced "a-tham-ay. in the scottish tradition it is a yag-dirk and in the saxon a seax("see-ax. the knife usually has a steel, double-edged blade, though one exception is in the frosts' tradition, where it is a single-edged brass knife. it might be worth quoting from anglo-saxon magic by dr. g. storms (gordon press, ny 1974, an annotated translation of various ancient anglo-saxon manuscripts "iron manifestly takes its power from the fact that the material was better and scarcer than wood or stone for making tools, and secondly from the mysterious way in which it was originally found: in meteoric stones. it needed a specialist and a skilled laborer to obtain the iron from the ore and to h

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

the north, represents the stability, security and strength of old stone circles, mighty castle walls, tall craggy rocks and mountain peaks. it is also associated with the time of midnight and winter. salt is often used to represent earth in spells and rituals. air, in the east, is action, freshness and power for change, the winds blowing across plains, vast, cloudless skies stretching endlessly, storms and whirlwinds stirring stagnation but also bringing destruction of the old. air is also associated with the dawn and spring. incense is often used to represent air in spells and rituals. fire, in the south, is the quicksilver, inspirational energy and clear light of the sun, the lightning flash. it is the hearth fire that warms, the ritual fire that cleanses, the forest fire that sweeps al

rituals involving not only change but also good fortune [insert pic p069- oya oya is the african goddess, also known as yoruba, who rules the winds and so controls the winds of change. she oversees trading and the marketplace, and brings good fortune to all honest traders and those who work with finance. she is very powerful, described as an amazonian warrior and life-giver with dominion over the storms. she can be invoked at times of change and for all matters of employment, commerce good fortune and taking control of one's destiny. a practical guide to witchcraft and magick spells. seite 38 wicca01.txt [insert pic p070- lakshmi lakshmi is the hindu goddess of wealth, beauty, joy, pleasure and good fortune. at divali, the hindu autumn festival of light, lamps and candles are placed in win

e itself, logic, the mind, communication, health, new beginnings, travel, learning, yang and the male god in the form of sky deities. it is a good element to invoke if you are seeking change or when communication is proving difficult with either an individual or an organisation, and to clear stagnation of thoughts. it is also a focus for spells against air pollution, technological devastation and storms, and for the protection of birds, butterflies and insects. surround your air candles with feathers, thistledown, tiny helium balloons, model planes and ceramic or wooden birds. red red is for fire and the south, noon and summer. place your red candle in the six o'clock position. fire represents light, the sun, lightning, fertility, power, joy, ambition, inspiration and achievement and also

c ritual of protection or meditating on the archangels, you can use the archangel colours for your candles. some practitioners do not greet the guardians of the watchtowers at all, but instead light each elemental candle in turn, visualising golden energies pouring from each direction into the circle. uriel seite 122 wicca01.txt uriel, whose name means fire of god, is associated with earthquakes, storms and volcanoes and is the archangel of salvation. he is sometimes linked with the courage of mars. he warned noah of the impending flood and led abraham out of ur. believed to have given alchemy to mankind, he also imparted the wisdom of the kabbalah, the book of sacred writings, to hebrew mystics. he stands as wise protector and keeper of the sacred mysteries, hence representing the directi

ending more and more time huddled within over the small heater. i know that it really is time to put away the picnic bench outside the van where i eat, read and carry out rituals in the sunnier times. to the celts, this moon carried the hope of seeds that would take root to burst through in the early spring. as i close the van, i too look forward to returning in spring, maybe having weathered the storms i know are gathering round me emotionally as well as physically. i have listed the 12 moons that correspond to the 12 months of the year. however, because some years have 13 moons and lunar months vary slightly in length, a thirteenth magical month, ciallos, the month of no time, is added every two and a half years. there are fairly complex rules for its insertion, but a good lunar almanac

r life and how they have enriched your being. give the crystals to the child. 13- seasons and festivals [insert pic p245- it was the day before hallowe'en and my caravan site was closing for the winter season. as always, i had left the packing and cleaning to the last evening, reluctant to believe that as samhain, the celtic name for hallowe'en, recalls, it really was summer's end. then the worst storms in the uk since the 1987 hurricane blew up and suddenly there was total darkness. fortunately i have a number of candles, but the light was not great enough to continue working (at least that was my excuse. all round was total blackness with only the sound of the wind and crashing sea and the centuries slipped away. time without the clock was now measured by the burning down of the candles

from the farms and villages would approach the bride bed, and in return for a coin, a posy of flowers or tiny gift would receive her kiss, bestowing blessing on their trade and homes. in churches, the candles that were to be used for the coming year in ceremony were purified on the feast of candlemas on 1 february. each person was given a blessed candle that acted as protector of the home against storms, fire and flood and defended cattle and crops against evil. the energies of this seasonal festival are good for the regeneration of any areas devastated by neglect or pollution, for melting rigid attitudes that may have led to conflicts between counties or ethnic groups, and the isolation and alienation of disadvantaged groups through prejudice. they are especially helpful for the welfare o

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

aditions show similarities with many of the supernatural traditions that were prevalent among the slaves and their descendants. pentecostal belief revolved around invisible forces, beings, and powers in the spiritual realm, and like the conjure practitioners, pentecostalists viewed unusual events as signs of divine or satanic intervention in the physical realm. in a sermon, for example, entitled "storms. storms.storms" charles harrison mason, founder of the largest black pentecostal denomination, described some of the miraculous activities that he attributed to "god's strange work" in his strange act he put a woman in a well and the water felt as cotton under her feet, then in his strange way lifted her out, unhurt. c it is said in one home a lady had lately installed a new gas range but g

oell, the pentecostal movement: its origin, development, and distinctive character (london: allen and unwin, 1964, pp. 147.51; david edwin harrell, jr, all things are possible: the healing and charismatic revivals in modern america (bloomington: indiana university press, 1975; dayton, theological roots of pentecostalism; editorial, the apostolic faith 1, no. 1 (september 1906: 2. 39. c. h. mason "storms.storms.storms" in yearbook of the church of god in christ (memphis, tenn: church of god in christ publishing house, 1926, p. 9. james tinney "a theoretical and historical comparison of black political and religious movements (ph.d. diss, howard university, washington, d.c, 1978, p. 234; david tucker, black pastors and leaders, memphis, 1819.1972 (memphis, tenn: memphis state university pres

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ent, shaftesbury, dorset; rockport, massachusetts, and brisbane, australia, 1995. this is written with adrian gilbert. 454 .and the truth shall set you free 4 earth- pleiadian keys to the living library channelled by barbara marciniak (bear& company, sante fe, 1995) pl35 5 nothing is black and white, however. the elite have at their disposal technology that can affect the weather and create great storms, particularly in a small area, by manipulating the magnetic energy fields. extraterrestrials certainly have this knowledge. 6 "water levels undermine safety of city buildings, the times (october 6th 1995) pl2 chapter 20 love you, dr kissinger his book has been written with honesty, without fear, and in the desire to uncover the cause of the ills of this planet and the means through which we

DEMONIC BIBLE

. he is a great and mighty earl, appearing in the form of an hart with a fiery tail. he never speaketh truth unless he be compelled, or brought up within a triangle. being therein, he will take upon himself the form of an angel. being bidden, he speaketh with a hoarse voice. also he will wittingly urge love between man and woman. he can raise lightnings and thunders, blasts, and great tempestuous storms. and he giveth true answers both of things secret and divine, if commanded. he ruleth over 26 legions of spirits. and his seal is this, etc (35) marchosias- the thirty-fifth spirit is marchosias. he is a great and mighty marquis, appearing at first in the form of a wolf having gryphon s wings, and a serpent s tail, and vomiting fire out of his mouth. but after a time, at the command of the

tc (45) vine- the forty-fifth spirit is vine, or vinea. he is a great king, and an earl; and appeareth in the form of a lion,20 riding upon a black horse, and bearing a viper in his hand. his office is to discover things hidden, witches, wizards, and things present, past, and to come. he, at the command of the exorcist will build towers, overthrow great stone walls, and make the waters rough with storms. he governeth 36 legions of spirits. and his seal is this, which wear thou, as aforesaid, etc (46) bifrons- the forty-sixth spirit is called bifrons, or bifrous, or bifrovs. he is an earl, and appeareth in the form of a monster; but after a while, at the command of the exorcist, he putteth on the shape of a man. his office is to make one knowing in astrology, geometry, and other arts and sc

potent the impotent. his word is aggabal and his seal is thus: the thirty-first name is gilma founder of cities, possessor of the knowledge of architecture by which the fabled temples of ur were built; the creator of all that is permanent and never moves. his word is akkabal and his seal is this: the thirty-second name is agilma bringer of rain. maketh the gentle rains to come, or casuseth great storms and thunders, the like may destroy armies and cities and crops. his word is mashshayegurra and his seal is: the thirty-third name is zulum knows where to plant and when to plant. giveth excellent counsel in all manner of business and commerce. protects a man from evil tradesmen. his word is abbabaal and his seal is this: the thirty-fourth name is mummu the power given to marduk to fashion t

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

DIABOLUS

by action and balanced thought. the devil has always given the greatest gifts, however the cost is the test itself. you may be led into the darkness and feel as if you cannot go on therein is a test, to rise up through that trouble in your life to emerge as a bringer of light this is only a mere glimpse of the fall under the shadows of the adversary. the nature of lucifer is movement and motion; storms, chaos and order which arises from it. to drink the venom of this cup is cursing and blessing be prepared to change and mutate into something greater; or seal your fate to a mindless death. 1 see the suggested reading list at the end. 4 i. set the egyptian god of darkness i am set, the father of the gods. i shall never come to an end -the book of the dead the egyptian mythology of gods and

thing greater; or seal your fate to a mindless death. 1 see the suggested reading list at the end. 4 i. set the egyptian god of darkness i am set, the father of the gods. i shall never come to an end -the book of the dead the egyptian mythology of gods and powerful deities is perhaps history s most elaborate and evasive within the conception of their opposing powers. the egyptian god of chaos and storms, set, called also sutekh, set-heh or seth-an was revered in the 3rd millennia b.c. and forward, originally as a positive force of movement and foreign lands. it was later on that set became a form of the opposer, with red being a sacred color and his minions being actual demons who tested or destroyed others. set was commonly perceived as a god of war, who taught some pharaohs the art of sh

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

e circle of self (the magician) does he or she transform themselves. and they worshipped the dragon which gave power unto the beast -revelation 13:4 the definition of violence is something marked by extreme force, or a sudden and intense activity. thus as rahab better known as leviathan, is a force of change and movement. this draws a connection to the egyptian set, the god of darkness, chaos and storms. as the self develops and seeks to perceive new areas of its psyche-eccentric being, leviathan encircles he or she to control the power itself; thus an consistent and timeless initiatory force. this brings a question concerning the individual mind and the crooked dragon what is the subjective focus of leviathan; what does this daemon represent to the conscious self? how do we use leviathan

DION FORTUNE PSYCHIC SELF DEFENSE

eat courage. in terms of human ethics they are "undesirables" but they have an ethic of their own to which they are loyal, and that is the beauty which is truth, and this is all they know, and, as far as their life is concerned, all they need to know. in appearance they are usually small and slight, possessing unusual physical strength and endurance but very liable to nervous exhaustion and brain-storms. in social relations they take violent likes and dislikes; they show a facile and demonstrative affection towards those they like, but quickly forget them. gratitude and pity are unknown to their nature. towards those they dislike they are pettily malicious, and in all relations of life they are utterly irresponsible. one cannot describe them better than to say that they resemble nothing so

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

osiris, ani (65) the scribe, triumphant, have filled up for thee the utchat[1] after it was darkened (66)[2] on the day of the combat of the two fighters"[3] what then (67) is this? it is the day on which horus fought with (68) set, who cast filth in the face of horus, and when horus destroyed the (69) powers of set. thoth did this with his own hand (70 "i lift the hair[-cloud][4] when there are storms in the sky" what then is this (71) it is the right eye of ra, which raged against [set] when (72) he sent it forth. thoth raiseth up the hair[-cloud, and bringeth the eye (73) alive, and whole, and sound, and without defect to [its] lord; or (as others say, it is the eye of ra when it is sick and when it (74) weepeth for its fellow eye; then thoth standeth up to cleanse it (75 "i behold ra

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

abadie abaris a scythian high priest of apollo and a renowned magician. he chanted the praises of apollo, his master, so flatteringly that the god gave him a golden arrow on which he could ride through the air like a bird. therefore, the greeks called him the aerobate. pythagoras, his pupil, stole this arrow from him and thus accomplished many wonderful feats. abaris foretold the future, pacified storms, banished disease, and lived without eating or drinking. with the bones of pelops, he made a statue of minerva, which he sold to the trojans as a talisman descended from heaven. this was the famous palladium, which protected and rendered impregnable the town wherein it was lodged. abayakoon, cyrus d. f (1912) astrologer born in ceylon (now sri lanka. he was educated by buddhist priests who

ed assembly is still very much a small emerging organization. it may be contacted at p.o. box 445, nevada city, ca 95959. website: http/ www.runestone.org. sources: mcnallen, stephen a. rituals of asatru. 3 vols. breckenridge, tex: asatru free assembly, 1985. what is the norse religion? turlock, calif: the author, n.d. asbestos asbestos is so called from being inextinguishable even by showers and storms, if once set on fire. the name derives from an ancient greek term for a fabulous stone. pagan peoples made use of it for lights in their temples. plutarch records that the vestal virgins used perpetual lamp wicks, while pausanias mentions a lamp with a wick that was not consumed, being made from a mineral fiber from cyprus. asbestos is of woolly texture and is sometimes called the salamande

ok appeared, discussion of the bermuda triangle has been confined to the fringe, though a few writers like berlitz have tried to perpetuate interest. among the more interesting theories put forward to solve the alleged mystery was proposed by russian oceanographer vladimir azhazha. in articles published in reputable scientific journals in the u.s.s.r. and the united states, azhazha suggested that storms in the triangle area generate infrasound. low-frequency waves that are inaudible to human beings but that can be magnified by special conditions to become a force powerful enough to destroy ships and planes. infrasound is a frequency lower than 16 cycles per second. in an interview in moscow published in the national enquirer (november 15, 1977, azhazha stated that he believed infrasonic wa

and breaking it up. azhazha s theory was published in the soviet magazine science and life, and a similar theory was also put forward by soviet science writer i. boyetin. tests conducted in france have supported the theory that infrasound can damage ships, and dr. freeman hall, chief of the atmospheric acoustic program at noaa wave propagation laboratory, boulder, colorado, confirmed that severe storms can generate such a phenomenon, and that it can also be dangerous to human beings. the theory has not been tested, however, because the mystery was largely accounted for by other means (see also devil s jaw, another area of claimed mysterious disappearances) sources: berlitz, charles f. the dragon s triangle. new york: wynwood press, 1989. berlitz, charles, and j. manson valentine. the berm

ry wind with a tempest. nor should it be wondered at that these things can be done by the art of demons, god permitting it, so that even winds and waters are roused to fury. for it was thus that legions of devils once met the holy bishop germanus in mid-ocean, what time he was sailing from the gallican gulf (the british channel) to britain in the cause of man s salvation, and stirred up dangerous storms and spread darkness over the sky and obscured daylight. all which storms, however, were stilled at the prayer of st. germanus, and, quicker than said, ceased, and the darkness was swept away. our columba, therefore, seeing the furious elements stirred up against him, calls upon christ the lord, and entering the boat while the sailors are hesitating, he with all the more confidence, orders t

17, 2000. steinbrecher, ed. the inner guide meditation: a spiritual technology for the 21st century. 1975. 6th ed. york beach, maine: samuel weiser, 1988. d abadie, jeannette (ca. 1609) self-confessed 16-year-old witch from the village of sibourre, in gascony, france. according to pierre de lancre, she once claimed to have been transported to sea by a demon, where she saw other sorcerers raising storms to sink ships. one day as she was sleeping a demon carried her off to the devil s sabbath, where she awoke to find herself in the midst of a large company. she saw that the principal demon had two faces, like the roman god janus. she did not participate in the revelry, and was transported home. on the threshold she found her amulet, which the demon had removed from her bosom before taking h

d for b. m, printer to the cabalistical society of the sages, at the sign of the rosy-crucian, 1680. reprint, new york: macoy publishing& masonic supply, 1922. devils.afraid of bells it was an old superstition that evil spirits were afraid of bells and fled from the sound of them. this seems to arise from the belief that hosts of devils lurked in the atmosphere waiting to seize souls or to create storms. in the golden legend of jacobus de voragine, archbishop of genoa (printed by caxton about 1483, it states. the evil spirits that be in the region of the air doubt much when they hear the bells ringing; thus the bells are rung when it thunders, or when great tempest and outrages of weather happen; to the end that the fiends and wicked spirits should be abashed and flee, and cease of the mov

supposed to benefit either the living or the dead; and, that which has been known throughout the ages as black magic or necromancy. the contents of the westcar papyrus show that as early as the fourth dynasty the working of magic was a recognized art in egypt, while evidence suggests egyptian magic practice began in neolithic times. egyptians used magic for numerous purposes, including exorcizing storms and protecting themselves and their loved ones against wild beasts, poison, disease, wounds, and the ghosts of the dead. throughout the centuries, the practice varied considerably evan as the principal means of operation remained the same: amulets; spells; magic books, pictures, and formulas; magical names and ceremonies; and the general apparatus of the occult sciences. the use of amulets

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

the name magonia was given in medieval france to a mysterious land beyond the sky, the origin of all kinds of signs and wonders but inextricably bound up with the destinies of human beings. inhabitants of magonia traveled in aerial ships and were believed to destroy crops and kidnap human beings. the emperor charlemagne issued edicts to prohibit the magonians from troubling the air and provoking storms. issues of magonia have covered such subjects as glossolalia, ouija boards, pagan occultism, coincidences, spiricom, earth lights, psychic research, bigfoot, and other fortean topics. address: john rimmer, john dee cottage, 5 james terrace, mortlake churchyard, london, sw14 8hb england. website: http//www.magonia.demon.co.uk. sources: magonia. http//www.magonia.demon.co.uk. march 8,2000. ma

d describes a mermaid called the margygr found near greenland: this creature appears like a woman as far down as her waist, with breast and bosom like a woman, long hands, and soft hair, the neck and head in all respects like those of a human being. from the waist downwards, this monster resembles a fish, with scales, tail, and fins. this prodigy is believed to show itself especially before heavy storms. in 1187 a merman was caught off the coast of suffolk in england; it closely resembled a man but was not able to speak, so the story goes. the landnama or icelandic doomsday book tells of a merman caught off the island of grimsey, and the annals of the country describe such creatures as appearing off the coast in 1305 and 1329. in 1430 in holland violent storms broke the dykes near edam, we

enter of some thick wood or desert, or some extensive unfrequented plain where several roads meet, or amid the ruins of ancient castles, abbeys, and monasteries, or among the rocks on the seashore, or some private detached churchyard, or any other solemn, melancholy place between the hours of twelve and one at night, either when the moon shines bright, or else when the elements are disturbed with storms of thunder, lightning, wind, and rain, for in these places, times, and seasons, it is contended that spirits can manifest themselves to mortal eyes with less difficulty and continue to be visible with the least pain in this elemental external world. when the proper time and place is fixed on, a magic circle is to be formed, within which the master and his associate are carefully to retire

ound effect upon the study of contemporary astrology. as an employee of the radio corporation of america, he had the task of exploring the fluctuations in the earth s magnetic field that affected communications systems. if those fluctuations could be understood and predicted, then steps could be taken to diminish their effects. disturbances in the magnetic field were directly tied to the magnetic storms on the sun. the one factor that correlated with magnetic disturbances on the sun was the position of the planets relative to the sun. when two planets were either lined up with the sun (what in astrology is termed an opposition) or at a 90-degree angle (a square, there would be disturbances. however, when the planets were at 120 degrees (trine) or 60 degrees (sextile, disturbances were noti

warner books, 1994. the celestine vision: living the new spiritual awareness. new york: warner books, 1997. the secret of shambhala: search for the eleventh insight. new york: warner books, 1999. the tenth insight. new york: warner books, 1996. red man the demon of the tempests. he was supposed to be furious when the rash voyager intruded on his solitude and would show his anger in the winds and storms. the french peasants believed that a mysterious little red man appeared to napoleon to announce coming military reverses. red pigs it was formerly believed that irish witches could turn wisps of straw or hay into red pigs, which they sold at the market. but when the pigs were driven homeward by the buyers, they resumed their original shape on crossing running water. reese, bert (1851.1926)

le was used. the bridle encircled the victim s head while a pronged iron bit was thrust into the mouth, piercing the tongue, palate, and cheeks. in cases of execution, the victim was usually strangled and her body later burned at the stake. witches were accused of a great variety of sorceries. common offenses were bewitching milk cattle by turning their milk sour or curtailing the supply, raising storms, stealing children from their graves, and promoting various illnesses. a popular device was to make a waxen image of the victim, thrust pins into it, and sear it with hot irons, all of which the victim was supposed to feel. upon domestic animals witches cast an evil eye, causing emaciation and refusal to take food until at length death ensued. on the other hand, to those who believed in the

oned the hills, brought lochs into existence, and caused whirlpools. echoes of this boar-like hag survive in folk ballads of old bangum and sir lionel (child no. 18, prefigured in ancient hindu legends of the god vishnu as the giant boar vahara. the hag was a lover of darkness, desolations, and winter. with her hammer she alternately splintered mountains, prevented the growth of grass, and raised storms. numerous wild animals followed her, including deer, goats, and wild boars. when one of her sons was thwarted in his love affairs by her, he transformed her into a mountain boulder looking over the sea, a form she retained during the summer. she was liberated again on the approach of winter. during the spring months, the hag drowned fishermen and preyed on the food supply; she also stole ch

FAUST

oth strainye gush, ye suckle, and shall i pine thus in vain? he turns the book over impatiently and perceives the sign of the earth-spirit. how differently upon me works this sign! thou, spirit of the earth, i feel, art nigher. i feel my powers already higher, i glow already as from some new wine. i feel the courage, forth into the world to dare; the woe of earth, the bliss of earth to bear; with storms to battle, brave the lightning s glare; and in the shipwreck s crash not to despair! clouds gather over methe moon conceals her lightthe lamp fades out! mists rise- red beams dart forth around my head- there floats a horror downward from the vault and seizes me! spirit invoked! near me, i feel, thou art! unveil thyself! ha! how it rends my heart! to unknown feeling all my senses burst forth

ay and will with bodies their destruction share. faust now i perceive your worthy occupation! you can t achieve wholesale annihilation and now a retail business you ve begun. mephistopheles and truly there by nothing much is done. what stands out as the opposite of naught- this something, this your clumsy world- for aught i have already undertaken, it have i done no harm nor shaken with waves and storms, with earthquakes, fiery brand. calm, after all, remain both sea and land. and that accursed trash, the brood of beasts and men, a way to get at them i ve never found. how many now i ve buried in the ground! yet fresh, new blood forever circulates again. thus on and on- one could go mad in sheer despair! from earth, from water, and from air a thousand germs evolving start, in dryness, moist

FULLER J F C SECRET WISDOM OF THE QABALAH

worlds. ab is the father, anu or kether; bc the sun, bel or ehokmah; ce the mother, ea or binah. above all is ao or el. the ayin. a is the zodiac, the great ocean called the deep and the abyss; b is the zone of the fixed stars; a to c is the upper firmament; and c to e the lower firmament. a to b is the zone of the spirits of heaven and b to c the zone of the planets. c to e is the zone of winds, storms, and clouds; e is the convex hollow earth shell; ff is the concave hollow underworld of seven zones; realm of the ghost world; and g is the nadir or root. in it are the waters of life and the throne of chaos and below it are 21 hells. plate 3: the chaldean and hebrew cosmos secret wisdom of the qabalah page 27 isaac myer finds a remarkable similarity between the cosmos of the zohar and that

GILBERT THE SORCERER AND HIS APPRENTICE

w!tinto the fire at daybreakofthe 16thday.spitupon it many times at the beginning of every.hour267oflheday,.untiltheshadow. comes round again. defile-him with the.left foot. theinstructions here specially relate to the control of weather, the exorciser is directed to perform the ceremony when tempest was raging in the east, and when ra sets red and threatening, then will: the. ritual prevent rain-storms and thunder destroying the crops; but not cnlyfor this purpose; the chapterofthe papyrus concludes,'itis good for a man on earth or in heaven to do this. he will attain dignities which are above him, and be delivered from all evil' herethenweseerainthe.character thatinmodern mystical phrase wouldbecalled-thecentral-spiritual sun, manifested materially as the physical sun in the sky, when it

destroyed all thine enemies,ora-a-a- life, strength, health: this ceremony in. the temple of amen ra was clearly a formula of white magic for the banishingofevils, famine, and disease, as well as moral evil.and wrong,andtherefore is appropriately paralleled by the church formulae of exorcism. with this may be profitably compared the black magical formulae, as recorded in the confessionsofwitches. storms might be raised, and boats wreckedinrnuchthe same manner as the beneficent rain might be invoked in time of drought in the nile valley; and again 267by material actions, coupled with appropriate. words. isabel goudie employed a wetcloutbeaten with a wooden beetle. and the words as quoted by the witches were often a degraded corruption of psalms and church rituals. the evil against which the

GOETIA LUCIFERIAN

amed! arogogoruabrao thiaf! east- lucifer revealed as azazel, bringer of illumination and love, who resides in shadow and light, cover and cloak my spirit with thy twelve wings, serpent skin covered from the shedding of the dragon, bring now forth the serpent essence of my soul! melek tau us, beautiful spirit of fire, i summon thee forth! photeth north- set-an, isolator and strengthening force of storms, that chaos which i have tempered in thy elegance of darkness. i go forth and become as the eye of algol, separate and alone in my being. typhon, present unto me the tcham knive from which i shall stand forth in my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto

id never to speak truth. this translates in an initiatory context that furfur echoes the conscious mind, that is, he does not reveal the depths of the true self, i.e. the subconscious abyss within. furfur is a spirit of the carnal ego, the daemon associated with the body. this spirit will also take human form is commanded, and will reveal truth once the magician has willed it so. furfur can raise storms which translates to the context which makes reference to his ability to cause chaos in areas of self-introspection, that which will create a powerful situation for the one who works with this spirit. in other words, furfur can assist or help destroy the self. he may also be commanded with his 26 legions of spirits to create chaos of a somewhat destructive nature in another. i marchosias mar

ring secrets astrally, from others if need be. he is also capable to destroy dignities of men and primarily acts as a divinatory spirit. he was of the order of thrones and still governs 30 legions of spirits. o focalor focalor/forcalor/furcalor is a might duke who appears in the form of a man with a gryphon s wings. focalor is a murdering spirit, who may also drown individuals in water and causes storms in the seas. if commanded, he will not harm any living being. he was too of the seventh throne and seeks to return there after 1,000 years. focalor governs 30 legions of spirits and is a powerful servitor to summon in dreaming (subconscious water leviathan) sorcery. he too has power of the air, being a luciferic angel as well. 57 p vepar vepar is the forty-second spirit of solomon whom is a

its and is a powerful servitor to summon in dreaming (subconscious water leviathan) sorcery. he too has power of the air, being a luciferic angel as well. 57 p vepar vepar is the forty-second spirit of solomon whom is also recognized by vepar or vephar. this spirit is a great duke who appears as a female mermaid. he governs waters and was said to guide ships with armor and weapons. he also causes storms in the sea. in an initiatory context, vepar is a spirit who is of the leviathanc spirits, of the subconscious and water. in this, vepar appears in dreams as a fluid-like gray mermaid who has deep blue or black eyes. vepar may gather and guard servitors who go forth by the dreaming gnosis, and reveal secrets of the self long buried. vepar also causes men to die in three days by infected woun

often in the form of a lion/beastlike man who rides upon a black horse, holding a serpent in one hand. in black mirror evocations, vine has oftened appeared as a serpent like lion who then looses form and becomes a burning cloud with several eyes peering from the fire. vine builds towers (of protection on the astral plane, destroys great walls (of the sorcerer s enemy) and makes waters rough with storms. vine governs 36 legions of spirits, and acts as an elemental guide unto those who may seek to attack you. vine is also a divinatory spirit who will also brings initiatory knowledge to wizards, witches and hidden aspects. 59 t bifrons bifrons, known also as bifrons, bifrous and bifrovs is an earl, who appears as a wolf like monster, but at the will of the sorcerer, will change shape to a hu

GOLDEN DAWN RITUALS E

ure is chief and ruler. in this arm, the p is from the side of l. b is from the side of m. n arm the n arm is colored blue. here, the saline side is chief. this can be easily understood if we think about the fact that almost 3/4 of our planet is covered in salt water. the mercurial part is from l, and thus, we have the force of flux and re-flux. the sulfurous part is from m, relating to waves and storms. each arm shows us the three alchemical principles of nature acting within the alchemical operations of the elements. the white rays shining forth from behind the angles (between arms) is as the divine light coming forth from rtk in its center. the letters painted on the angles refers to the analysis of the keyword. remember, it is through the analysis of the keyword that our sacred vault i

GOLDEN DAWN RITUALS Z2

ctical magic: and therefore are all the formulae drawn from the ritual classed under five several heads, according unto the letters of the name yeheshuah. for to the letter yod y the element of fire belong the works of ceremonial magic, as the evocation of the spirits of the elements, etc. unto the first heh h the consecration and charging of telesmata, and the production of natural phenomena, as storms, earthquakes, etc. unto the letter vau w divination in all its branches; and the art of making the link between the subject of the work and the process of divination. and to the final heh h the works and operations of the art of alchemy, the order of its processes and transmutation. index for general reference to the enterer ceremony of the 0= 0 grade 1. a the ceremony itself. the place of

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

into the world a whole brood of young wolves whose father was fenrir. one of these monsters chased the sun to take possession of it. the chase was for long in vain, but each season the wolf grew in strength, and at last he reached the sun. its bright rays were one by one extinguished. it took on a blood red hue, then entirely disappeared. thereafter the world was enveloped in hideous winter. snow-storms descended from all points of the horizon. war broke out all over the earth. brother slew brother, children no longer respected the ties of blood. it was a time when men were no better than wolves, eager to destroy each other. soon the world was going to sink into the abyss of nothingness. meanwhile the wolf fenrir, whom the gods had long ago so carefully chained up, broke his bonds at last

nent to the position it occupies today dead centre within the antarctic circle. suppose that, before the displacement of the earth s crust, a great civilization had grown up in antarctica, when much of it was located at green and pleasant latitudes? if so, that civilization might easily have been destroyed by the effects of the displacement: the tidal waves, the hurricane-force winds and electric storms, the volcanic eruptions as seismic faults split open all around the planet, the darkened skies, and the remorselessly expanding ice-cap. moreover, as the millennia passed, the ruins left behind the cities, the monuments, the great libraries, and the engineering works of the destroyed civilization would have been ever more deeply buried beneath the mantle of ice. little wonder, if the earth

onuments on the giza plateau, and by the erosion patterns on the sphinx. and it was in the eleventh millennium bc that egypt s precocious agricultural experiment suddenly failed. likewise it was in the eleventh millennium bc that huge numbers of large mammal species all around the world vanished into extinction. the list could continue: abrupt rises in sea level, hurricane-force winds, electrical storms, volcanic disturbances, and so on. scientists expect the next reversal of the earth s magnetic poles to occur around ad 2030.43 is this an intimation of planetary disaster? after 12,500 years of the pendulum, is the hammer about to strike? exhibit 11 yves rocard, professor of the faculty of sciences at paris: our modern seismographs are sensitive to the noise of limited agitation at every p

odern seismographs are sensitive to the noise of limited agitation at every point in the earth, even in the absence of any seismic wave. one may in this noise discern a man-made vibration (for example, a train four kilometers away, or a big city ten kilometers off) and also an atmospheric effect (from changing pressure of the wind on the soil) and sometimes one registers also the effects of great storms at a distance. yet there remains a continued rolling noise of cracklings in the earth which owes nothing to any [such] cause. 44 exhibit 12 the north pole moved ten feet in the direction of greenland along the meridian of 45 degrees west longitude during the period from 1900 to 1960. a rate of six centimetres (about two and a half inches) a year [between 1900 and 1968, however] the pole mov

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

him well, frederick asked him 'fly the ravens round the mountain still' the shepherd said yes* then must i sleep another 100 years^ the shepherd was led into' similar questions are put by the blind giant in a swed. folktale, which i insert here from bexell's halland (gotheborg 1818) 2, p. 301: nigra sjoman ifrdn getinge blefvo pa hafvet af stormarne forde emot en okand 6 (seamen from g. driven by storms to an unknown isle, omgifne af morker uppstiga de der (landed in the dark. de blefvo varse en pi afstlnd upptiind eld (saw a lighted fire, och skynda dit. framfor elden ligger en ovanligt mng man, som var blind; en anuan af lika jattestorlek (another of like giant size, st&r bredvid houom och ror i elden med en iiirnstang. den gamle hlinde mannen reser sig upp, och frsgar de ankomne framlin

nce he has dislodged^ the moravian peasant calls the -whirlwind hammer (meinert in the vienna jahrb. yoi. 48. anz. bl. p. 55, which may refer to donar as well as the devil, and thus agree with the fancies iinfolded on p. 6.s2; the devil is described as ventiia sirens and aquilo, greg. m. 1, 547. 570, and the mod. greeks call him dv /j.os, gramm. 3, 736. it is odd that the priscilliauists ascribed storms to the devil, thunder to his roaring, rain to his sweat, which sounds very heathenish. the mauicheans too explained thunderstorms by the fury of the chained devil. 2 witches confessed they had been converted into balls, and gone bobbing round stark naked on tables and benches. weng's nordl. hexenprocesse p. 54. names taken from his abode. 1001 the heatlien goddess, are borrowed his frequent

ut by night to do magic was called sitja uti (biorn 2, 251* explains it; sub dio nocturnis incantationibus operam dare; the norw. laws name these jaunts uti-setor to wake up the magic-working sprites 'spafarar allar oc utlsetor at vekja troll upp, oc fremja meei)^vi heidui' gulath. p. 137. of the objects of scand. sorcery i will give a specimen or two. fees were given to sorceresses, t(j raise up storms' sendu eptir seiskonum, tveimr, heieii ok hamglom, ok gafu];aim fe til, at peer sendi ved'r. j^aer' arm poor, slight, miserable. i nameu poverti/ as a cause of sorcery, p. 1039' anner wursage, wissage' freidank 124, 1. ms. 2, 17g% aud note to freid. p. 372' armer bleieher (wan) wissage' herb. 2266' jja let haun taka finn, einn er margfrosr var, oc vildi ney^a hann til sa'srar sogu (force hi

iichshaum (box, hdldcrlin (elder, krdnzlein (garland, spring-in s-feld, hurlehiiscli, zum-ivald-jliehen; clad in green (as the devil is in kinderm. 101) appear the scotch elves (minstrelsy 2, 152-4. 160-4) and norse huldre (faye p. 42; foliage garlands must have been largely used in ancient sacrifices as well as in sorcery, oak-leaves in particular are enjoined on witches, and are used in brewing storms (mone's anz. 8, 129. as the devil often presents himself in fair angelic guise' in young man's sheen' occurs already in ls. 3, 72, he receives such names as jungling, junlcer, schonhans, and feather-ornaments or wings are a favourite ascription, hence the names feder, federhans, federling, federhuscli, weissfeder (white-f, straussfeder (ostrichf, strausswedel(-plume, qrilmoedel. of all the

orbus or service-tree is in on. reynir, sw. ronn, dan. ronne (rowan: it is a holy shrub, for thorr in the river clutched it to save himself, hence it is said' reynir er biorg titurs/ sorbus auxilium thori est, sn. 114. in sweden they still believe that a staff of this ronn defends you from sorcery, and on board ship the common man likes to have something made of runn-wood, as a protection against storms and watersprites; flogronn is of use in occult science, afzel. 1, 19 (see suppl. in servian, samdokaz and olwlochep are herbs which, put in a love-potion, compel the lover to come to his mistress. ustuk is' the welsh associate their national leek with victory. trans. 1216 heebs and stones. both a herb and the charm repeated by a sorceress to make a disease depart (ustuknuti, vuk sub vv. the

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

the sea the brisk lord boreas: the sun sets, the eagle goes to sleep, and boreas goes home to his mother; 3 from, the whole context here we must understand by the eagle the sweet soft wind, and by boreas the cool northwind. hrcesvelgr (ohg. hreosuolah) means swallower of corpses, flesh-eater, sansk. kraviyada, and is used of birds of prey that feed on carrion, but may also be applied to winds and storms which purify the air: they destroy the effluvia from bodies that lie unburied. is that the foundation of the fancy, that when a man jiangs himself, a tempest springs up, and the roar of the wind pro claims the suicide? 4 is it the greedy carrion-fowl that comes on in haste to seize, the dead, his lawful prey, who swings un buried on the tree? or does the air resent the self-murderer s pollu

costly presents. this northwind behaves exactly as a rough good-natured giant (see suppl. the raising of the whirlwind was, as we have seen (p. 632, ascribed to divine, semi-divine and diabolic beings. in norway they say of whirlwinds and foul weather( the giant stirs his pots/ faye p. 7. in two weather-spells (append, exorcism v) mermeut and fasolt are called upon as evil spirits and authors of storms. fasolt is the well-known giant of our hero-legend, brother of ecke, who was himself god of tides and waves (p. 239. the two brothers have kindred occupations, being rulers of the dread sea and of the weather. what we gather from the second spell about fasolt seems to me of importance, and another conclu sive proof of the identity of ecke with oegir: as hler and kari are brothers and giants

HANDBOOK OF EGYPTIAN MYTHOLOGY

yptians called them the red land in contrast to the black land of the valley.6 the mountainous areas of the deserts contained gold, gemstones, and types of hard stone that could be used to make long-lasting buildings and artifacts. the south of the country often went without rain for many years at a stretch. when rain did 2 handbook of egyptian mythology come, it was in the form of violent desert storms that could lead to destructive flash floods. the usually cloudless skies made it particularly easy for the egyptians to observe the stars and planets. much early mythology may have developed to explain the movement of celestial bodies. the habitable part of egypt was effectively a giant oasis created by the nile and its annual flood, which is known as the inundation. every year a combinatio

king was a popular one in royal art up to the end of the new kingdom (see figure 46. in the memphite theology and other texts, however, this division of the kingdom is subsequently challenged, and horus is given all of egypt. the tale of the contendings of horus and seth, written down at a time when the cult of seth was particularly popular, has seth summoned to live with ra in the sky as god of storms. this fits with seth s traditional role as a powerful protector of ra in his sun boat. in versions of the myth that occur in hymns or rituals concerning osiris, seth is driven out of egypt rather than being compensated with any kind of divine realm. he may even be given over to horus and isis to be punished or executed. this is his fate in most temple texts of the first millennium bce. at e

a falcon crowned with a sun disk or a sun disk with falcon s wings. when a king appeared to his subjects, it was compared with the glorious rising of horemakhet (horus in the horizon. the two lords, horus and seth, were either named as brothers or as nephew and uncle. many theories have been advanced to explain the origins of their combat, from memories of an ancient civil war to observations of storms or astronomical phenomena. when the combatants are horus the elder, the celestial falcon, and seth, the chaotic god of storms, the conflict seems to belong to the primeval age when opposing elements had to come together to create the divine order. the necessity of horus and seth being reconciled is stressed in many sources. one of the key images of royal art was horus the uniter and seth ty

to seth trampling or rending osiris were eventually transformed into stories of complex murder plots. the two gods were often presented as opposites. osiris could stand for order and everything that was egyptian. seth could stand for disorder and everything that was foreign. osiris ruled the fertile black land of the nile valley, and seth the barren red land of the deserts. as the god who causes storms and clouds, seth was also the natural opponent of the solar sky falcon horus the elder. alternatively, this conflict 192 handbook of egyptian mythology figure 41. a votive ostracon in cairo museum with a drawing of seth. he is shown with the head of an unknown animal (courtesy of geraldine pinch) could be stated in terms of a dynastic feud and a struggle for justice between seth the usurper

HINE PHIL ASPECTS OF EVOCATION

more abstract conceptions: the hunger for knowledge or wisdom. the deeper the level of the hierarchy, the more primal the desires and urges. the techniques: flooding and vomiting (eating and excreting- to flood awareness with specific images, to bring forth (evoke) the demon, giving it form .flesh. and eventually a name or a 9 sigil. the scrambled personality tapes were to act as auditory sigils- storms of emotion whipped up by intensive remembering (replaying) sets of memories. letting loose the hyenas of cynicism on a cherished ideal or goal. the means of gnosis: sensory overload, hyperventilation, old favourites such as hunger, thirst, exhaustion. 120 hours without sleep produces a fine paranoic .edge. to consciousness. cohering the images that welled up from within- using fingerpaintin

ousness. this passage brings to mind the .timeslip. phenomena discussed above. what is equally, if not more interesting in the light (no pun intended) of the present discussion is that in other mythos tales, yog-sothoth is described as a conglomerate of iridescent globes- in other words, a light form phenomena! the entity is also associated with strange atmospheric effects such as freak winds and storms (lovecraft is known to have carefully related some of his fictional events with floods, earthquakes, and other such occurrence)s. to me, this stresses further the validity of lovecraft.s dream-inspired fiction as a valid source of magical ideas. the guidelines to evoking yog-sothoth appear, at least as far as the dunwich horror sets them forth, to be quite clear and operationally valid. inv

HINE P OVEN READY CHAOS

etc, and more abstract conceptions such as the hunger for knowledge or wisdom. the deeper the level of hierarchy, the more primal the desires. the techniques: flooding and vomiting (eating and excreting- to flood awareness with specific images, to bring forth (evoke) the demon, giving it form, flesh, and eventually a name or a sigil. the scrambled personality tapes were to act as auditory sigils- storms of emotions whipped up by intensive remembering (replaying) sets of memories. letting the hyenas of cynicism loose on a cherished idela or goal. the means of gnosis: sensory overload, hyperventilation, old favourites such as hunger, thirst, exhaustion. 120 hours without sleep produces a fine paranoic edge to consciousness. cohering the images: using fingerpainting, moulding clay mixed with

HP LOVECRAFT A DARK LORE

rom valparaiso, arrived this morning at its wharf in darling harbour, having in tow the battled and disabled but heavily armed steam yacht alert of dunedin, n.z, which was sighted april 12th in s. latitude 34 21, w. longitude 152 17, with one living and one dead man aboard. the vigilant left valparaiso march 25th, and on april 2nd was driven considerably south of her course by exceptionally heavy storms and monster waves. on april 12th the derelict was sighted; and though apparently deserted, was found upon boarding to contain one survivor in a half-delirious condition and one man who had evidently been dead for more than a week. the living man was clutching a horrible stone idol of unknown origin, about foot in height, regarding whose nature authorities at sydney university, the royal soc

wer and tapering steeple loomed blackly against the flaming sky. it seemed to rest on especially high ground; for the grimy fa ade, and the obliquely seen north side with sloping roof and the tops of great pointed windows, rose boldly above the tangle of surrounding ridgepoles and chimney-pots. peculiarly grim and austere, it appeared to be built of stone, stained and weathered with the smoke and storms of a century and more. the style, so far as the glass could show, was that earliest experimental form of gothic revival which preceded the stately upjohn period and held over some of the outlines and proportions of the georgian age. perhaps it was reared around 1810 or 1815. as months passed, blake watched the far-off, forbidding structure with an oddly mounting interest. since the vast win

d him. the only substantial disappointment encountered in this site was that which concerned the prevalence of violent thunderstorms in summer. when selecting the hill and building his mansion, mynheer martense had laid these frequent natural outbursts to some peculiarity of the year; but in time he perceived that the locality was especially liable to such phenomena. at length, having found these storms injurious to his head, he fitted up a cellar into which he could retreat from their wildest pandemonium. of gerrit martense's descendants less is known than of himself; since they were all reared in hatred of the english civilisation, and trained to shun such of the colonists as accepted it. their life was exceedingly secluded, and people declared that their isolation had made them heavy of

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

of highest mountains. great low square blocks with exactly vertical sides, and rectangular lines of low, vertical ramparts, like the old asian castles clinging to steep mountains in roerich s paintings. impressive from distance. flew close to some, and carroll thought they were formed of smaller separate pieces, but that is probably weathering. most edges crumbled and rounded off as if exposed to storms and climate changes for millions of years "parts, especially upper parts, seem to be of lighter-colored rock than any visible strata on slopes proper, hence of evidently crystalline origin. close flying shows many cave mouths, some unusually regular in outline, square or semicircular. you must come and investigate. think i saw rampart squarely on top of one peak. height seems about thirty t

HP LOVECRAFT THE ALCHEMIST

of a swelling mount whose sides are wooded near the base with the gnarled trees of the primeval forest stands the old chateau of my ancestors. for centuries its lofty battlements have frowned down upon the wild and rugged countryside about, serving as a home and stronghold for the proud house whose honored line is older even than the moss-grown castle walls. these ancient turrets, stained by the storms of generations and crumbling under the slow yet mighty pressure of time, formed in the ages of feudalism one of the most dreaded and formidable fortresses in all france. from its machicolated parapets and mounted battlements barons, counts, and even kings had been defied, yet never had its spacious halls resounded to the footsteps of the invader. but since those glorious years, all is chang

HP LOVECRAFT THE CALL OF CTHULHU

, bound from valparaiso, arrived this morning at its wharf in darling harbour having in tow the battled and disabled but heavily armed steam yacht alert of dunedin nz, which was sighted 12 april in s. latitude 34 21, w. longitude 152 17, with one living and one dead man aboard. the vigilant left valparaiso 25 march, and on 2 april was driven considerably south of her course by exceptionally heavy storms and monster waves. on 12 april the derelict was sighted; and though apparently deserted, was found upon boarding to contain one survivor in a half-delirious condition and one man who had evidently been dead for more than a week. the living man was clutching a horrible stone idol of unknown origin, about a foot in height, regarding whose nature authorities at sydney university, the royal soc

HP LOVECRAFT THE LURKING FEAR

d him. the only substantial disappointment encountered in this site was that which concerned the prevalence of violent thunderstorms in summer. when selecting the hill and building his mansion, mynheer martense had laid these frequent natural outbursts to some peculiarity of the year; but in time he perceived that the locality was especially liable to such phenomena. at length, having found these storms injurious to his head, he fitted up a cellar into which he could retreat from their wildest pandemonium. of gerrit martense's descendants less is known than of himself; since they were all reared in hatred of the english civilisation, and trained to shun such of the colonists as accepted it. their life was exceedingly secluded, and people declared that their isolation had made them heavy of

HP LOVECRAFT THE STREET

h weeds and waste. but it felt a stir of pride one day when again marched forth young men, some of whom never came back. these young men were clad in blue. with the years, worse fortune came to the street. its trees were all gone now, and its rose-gardens were displaced by the backs of cheap, ugly new buildings on parallel streets. yet the houses remained, despite the ravages of the years and the storms and worms, for they had been made to serve many a generation. new kinds of faces appeared in the street, swarthy, sinister faces with furtive eyes and odd features, whose owners .spoke unfamiliar words and placed signs in known and unknown characters upon most of the musty houses. push-carts crowded the gutters. a sordid, undefinable stench settled over the place, and the ancient spirit sle

men were skilled in subtlety and concealment. and yet the men in olive-drab will always remember that night, and will speak of the street as they tell of it to their grandchildren; for many of them were sent there toward morning on a mission unlike that which they had expected. it was known that this nest of anarchy was old, and that the houses were tottering from the ravages of the years and the storms and worms; yet was the happening of that summer night a surprise because of its very queer uniformity. it was, indeed, an exceedingly singular happening, though after all, a simple one. for without warning, in one of the small hours beyond midnight, all the ravages of the years and the storms and the worms came to a tremendous climax; and after the crash there was nothing left standing in t

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

disturbing influence we had to remove them. other ghosts haunt our home too. one persistent ghost comes to mind in support of the belief that such projections may be uncontrolled energy bursts from a restless, living mind also occupying the house. the ghost appeared for the first time shortly after the family returned home from travelling through europe. a series of hardships beset us: sickness, storms, and the like. each of the children came down, one after another, with one childhood disease after another, and i got all of them in turn. finally i came down with mononucleosis and was forced to stay in bed for a long period of time, which was difficult for me because i am rarely sick and am always active. my husband discovered the ghost. he was the first. he used to start out the day very

INITIATION INTO HERMETICS

cret of the tetragrammaton in view of the body. 10. the roughly material plane or the material world in this chapter i will not describe the roughly material world, the kingdoms of minerals, vegetables and animals, nor will i deal with the physical processes in nature, because everybody has already learned at school that there are such things as the north and south poles, how rain originates, how storms are brought about, etc. the incipient adept might not be so very interested in these occurrences, but he will rather endeavor to know all about the material world by means of the elements and their polarities. it is needless to mention that on our planet, there are fire, water, air and earth, a fact absolutely clear to each reasonably thinking person. notwithstanding, it will be very useful

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

cow, isis, or io, or c ow, in english. the children tenne (tin, or tien, is fire in some languages) are the earliest "ten signs "in the zodiacal heavens each sign with its ten decans, or decumens, or lenders of hosts. they are also astronomically called stalls, or stables. we may here refer to porphyry, horapollo, and chifflet s gnostic gems. the speckled beetle was flung into hot water to avert storms (pliny, nat. hist, lib. xxxvii, ch. x) the antiquary pignorius has a beetle crowned with the sun and encircled with the serpent. amongst the gnostic illustrations published by abraham gorl eus is that of a talisman of the more abstruse gnostics an onyx carved with a beetle which threatens to gnaw at a thunderbolt. see notes and queries; bee mythology. the lilies are said not to have appeare

the wall, dusty and neglected, over the king's seat or bench in the court- house on the castle hill of our ancient winchester. but upon this abstruse subject of the round table we have spoken more fully in another place. see elias ashmole. pope john xiv, about the year 970, issued a bull for the baptising of bells to cleanse the air of devils; with which it was imagined to be full in the time of storms or of public commotion. to this end, the kettledrums of the lacedemonians were also supposed to be used on all extraordinarily harmful occasions. pagodas are uprights and obelisks, with the same meaning as other steeples, and their angles are set about with bells, which are agitated in the wind, and are supposed to exercise the same power of driving-off evil spirits. vesper-bells secure spi

dreadful; because both are equally exciting and fascinating basilisks both as they are mysterious. we obtain by pulsation, or scientific commotion of the air, by musical instruments, the music out of it; and our fine nerves are the fine sensitives (born of god, as the harp played-upon to receive it. otherwise there is no sense in music. otherwise our passions could not be stirred by it. these are storms and convulsions (rendered beautiful) certainly not born of god s original rest. rather they come of the stirring ambitions of lucifer up-rising son of the morning, son of the awakening son of the sun. music and its success depend upon the prosperous progress of the planets which make it, as (in astrology) they pre-arrange, order, and fix the fates of men. it is no inconsistent thing to say

JESSUP MK THE CASE FOR THE UFO

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

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

_ introduction part i the case for the ufo's "if it waddles? 1 ufo's are real 3 there is intelligence in space 9 short-cut to space travel 15 the home of the ufo's 20 are ufo's russian? 22 space flights: common denominator 24 part ii meteorology speaks falling ice 28 falling stones 32 falling live things 37 falling animal and organic matter 40 falling shaped things 45 falls of water 52 clouds and storms 56 rubbish in space 60 part iii history speaks disappearing ships and crews 65 teleportation or kidnapping? 75 levitation 84 marks and "footprints" 91 disappearing planes 97 fireballs and lights 101 legends 106 part iv astronomy speaks the incredible decade 115 ufo's against the sun 119 location of ufo's 125 ufo patrol 128 the height of the puzzle 133 the case is proved! 137 a note on sourc

n't you struggle even harder to find some kind of category for it, and a common denominator of explanation relating it with other phenomena? spoiled food, dropped. if you found that water sometimes arrives from the sky in solid masses, flooding little brooks until they washed away villages, but neglecting the brooks a half mile away, wouldn't you look for a category outside routine meteorological storms? these problems all had to be faced. something had to be done about them- and they all arose from objects falling from the sky. also, they had to be distinguished from meteorological storms- for some of the clouds which we studied just appeared, spat a stone or two and passed on. they were not thunderstorms, what were the? 28 those were the problems which we faced in a welter of data on thi

bvious reference or necessary position. einstiens theory of unified field throughout all space& atmosphere was so well proven that upon realizing mans misanthropic emotionality he withdrew it. 1927 nobody know the precise nature of this spatial intelligence, much less the nature of the physical body within which its resides. this intelligence seems to manifest itself in many ways. in our study of storms we have been driven inexorably to admit that some storms have an artificial aspect, as sort of organic appearance, an air of being manufactured for a purpose and to be carrying out that purpose. we therefore postulate some percentage of artificiality, or intelligence, among that small percentage of storms which suddenly appear in otherwise undisturbed skies, proceed with a purposeful manner

s, proceed with a purposeful manner, as though concealing something, and discharge peculiar materials. they seem to concentrated, perhaps too directive, to be entirely meteorological in their orgins (sic. dead give-away! he knows, says as much, too? as a means, then, of assuring that we do not knowingly overlook any possible contributory evidence in the case for the ufo's, i ask you to keep these storms and cloud formations in mind, and, if possible, to fit them in to the basis of any comprehensive conclusions which you may eventually draw. i believe that space structures of five to twenty miles in diameter are sufficiently large to produce such storms, and there may be elements of purposefulness in so doing, if only for camouflage or concealment. the l-m great ark=bigger! it may be diffic

othing else answers all of the conundrums presented by observed and recorded facts. as you will see, history is replete with stories of another great category of phenomena: the mysterious and ghostly disappearances of people, singly and in groups, publicly or in unobserved obscurity. these skin-ting-ling episodes seemed at first to have little in common with the falls of objects and the antics of storms. many are incidents which, if their reality has been admitted at all, are in the view of scientists, spiritualists, and students of the occult, considered to belong to or border on the socalled supernatural. within these segregations we must place the disappearance of the crews of ships, such as the sea bird and the marie celeste; the disappearance of individuals while in the company of the

, about eight feet long, and on the 'eastern' face was the deep-cut inscription i submitted the photographs to the field museum and the smithsonian, and others, and, to my surprise, the reply was that they could make nothing of it" a lot of coke, cinders, ashes and slag fell in, the proximate to, the decade of the 1880's. there are too many cases of stones, fire balls, and other things falling in storms. it is useless to argue that storms pick these things up. the list is too selective. so we have to think of some reasons why these things fall during storms; and one wonders if the storms were created by something outside of what we are commonly calling meteorological conditions? 1885: it was reported that a good-sized stone, of clearly artificial form, had fallen at naples, in november. la

KETAB E SIYAH

ent. now, like the trumpets' blare, rang out the voice of the king, shurupuk's great lord, utanapishtim, and awoke from terror's sleep his brave knights and seers to action and cast weakness from their limbs "enough, no time is their for despair though if ever was it due it is due well now. now we must act against the foe. magicians of shurupuk, to assail the ships they have opened in the veil of storms a portal by which to pass from heaven to earth. beat, beat your magyar drums and close upon them the thunderous gates and cast against them with double force those storms that have long assailed us. swiftly now and work your spells else this day is surely lost to us. now my brave archers draw back your strings and play for me that singing melody of death. those that are not driven from the

LAITMAN M KABBALAH REVEALED

isaster lurking on the horizon. the june 22, 2006 issue of nature magazine, published a university of california study stating that the san andreas fault is now overdue for the big one. according to yuri fialko of scripps institution of oceanography at the university of california, the fault is a significant seismic hazard and is primed for another big earthquake. and of course, if we survive the storms, the earthquakes, and the rising seas, there is always a bin laden in the area to remind us that our lives can be made significantly briefer than we had planned. and last but not least, there are health issues that require our attention: aids, avian flew, mad cow, and of course, the old standbys: cancer, cardiovascular diseases, and diabetes. there are many more we can mention here, but by

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

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

s that he had decided to move the fence because, after all, heaven is receiving only a very few new residents, while people are standing in line to get into hell. st. peter, however, refuses to accept this line of reasoning, pointing out to the prince of darkness that altering the boundary is against the rules. the exchange then heats up. finally, with the devil still refusing to budge, st. peter storms out the door, exclaiming, o.k. then! i ll see you in court! whereupon satan laughs and retorts, where are you going to find a lawyer! implying, of course, humor 119 that hell has a monopoly on members of that particular profession. the devil s association with sex has also made him a favorite emblem of sensuality. the familiar term horny, for instance, refers simultaneously to satan s horns

LIBER CXCVII STORY OF SIR PALAMEDES

rm, they sail in dancing dragons to the fight with man and sea, with ghoul and gale. whom god shall spare, ride, ride (so springs the iron order. let him fly on honour.s steed with honour.s wings to warn the king, lest honour die! then to the fury of the blast their fury adds a dreadful sting: the fatal die is surely cast. to save the king.to save the king! hail! horror of the midnight surge! the storms of death, the lashing gust, the doubtful gleam of swords that urge hot laughter with high-leaping lust! though one by one the heroes fall, their desperate way they slowly win, and knightly cry and comrade-call rise high above the savage din. liber cxcvii 12 now, now they land, a dwindling crew; now, now fresh armies hem them round. they cleave their blood-bought avenue, and cluster on the u

LIBER LXVII THE SWORD OF SONG

n a big tree at anuradhapura had a little stranger, very welcome to mamma and papa nat .blessed indeed was the family. fiveand- forty feet1 away stood a most ancient and holy dagoba: and the children of light would gather round it in the cool of the evening, or in the misty glamour of dawn, and turn forth in love and pity towards all mankind.nay, to the smallest grain of dust tossed on the utmost storms of the sahara .blessed and more blessed! for one day came a holy bikkhu from the land of the peacock,2 and would take up his abode in the hollow of their very tree. and little perdu. r abu used to keep the mosquitoes away with the gossamer of his wings, so that the good man might be at peace .now the british government abode in that land, and when it heard that there was a bhikkhu living in

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

h in the sense that they are demonstrably larger than the gods. they are usually called the gjotnar, h and again as the term is used in the mythology it feels more like a tribal or kin group than anything else. the world in which the asir and jotnar play out their struggle has its own set of place-names but is essentially recognizable as scandinavia. there are rivers, mountains, forests, oceans, storms, cold weather, fierce winters, eagles, ravens, salmon, and snakes. people get about on ships and on horseback. they eat slaughtered meat and drink beer. as in scandinavia, north is a difficult direction, and so is east, probably because our mythology comes from west scandinavia (norway and iceland, where travel to the east required going over mountains, and going west on a ship was far easi

k] in latin, and h in germanic was not thought to be anything other than the reflection of a k in proto-indo-european, a sound whose meaning was always arbitrary. in myth, however, the situation was quite different. comparative mythology in the nineteenth century was above all a field driven by interpretations of myths as reflections of natural phenomena, primarily involving the sun, moon, fire, storms, and so forth. this nature mythology was taken as a kind of given, and bits and pieces of myths from all over the world were put to its service. there was no way to test the theory, since even if a bit of mythological lore was taken from a living people, nobody bothered to ask them what they thought it meant, and in fact the comparative method allowed one to ignore living beings, since chan

irecting enmities to those from whom they originated, quelling fire in a hall, which would have to do with battle if one thinks of the burnings in the sagas and icelandic historical record of the sturlung age. the eighth is rather strange, ironic even, in the mouth of odin: gwherever hate grows, among the sons of a prince, that i can quickly repair. h in the ninth odin announces that he can still storms and high seas. with the tenth there is something of a break, since he says that he can cause witches not to be able to find their way back to their shapes and minds. the tenth and twelfth are battle charms, but the tenth at least differs from the earlier charms in that it does not work on objects (swords, fetters, flames) but, rather, offers blanket protection for his followers. the twelfth

LUCIFERIAN SORCERY

he is the spirit force of fire and light. lucifer would be considered the same as the thelemic aiwass, the spirit of the 93 current that brings love and positive self-growth through magick. the word magick itself is defined as ascending. lucifer is prometheus, the one who brought the fire of imagination to mankind. lucifer is known in the witches sabbat covens as the egyptian god set, the lord of storms and chaos and the bearer of the black flame. thus, lucifer revealed, is the initiator by fire and the creator of the left hand path. lucifer, as being the shadow form of our imagination, thus shaitan the adversary, gives us the ability to open the gates of self-initiation through the witches sabbat mysteries. 4 we are required to have the individual love of self, strength and determination

dian of the arte magickal come forth and guard the southern quarter open thy scrolls of sorcerous knowledge i seek the gateway of lunar awakening! azothoz thoth likalia northern quarter guardian of the gateway- set-an ziorzo, bringer of the black flame guardian of the northern quarter, i summon thee forth to protect and fortify this circle typhon sothis, do come forth! lord of darkness, night and storms of chaos! i summon thee forth to guard and protect this rite! ad alantra sorio sabriao atumaza seth from each guardian that shall encircle my presence first born of the craft, hear me and come forth! by ankh eternal life itself, immortal eye! by ka spirit of the eternal self, in awakened union! by djed the four pillars of the world, from which my word shall manifest! envision a great pillar

med! arogogoruabrao thiaf! east- lucifer revealed as azazel, bringer of illumination and love, who resides in shadow and light, cover and cloak my spirit with thy twelve wings, serpent skin covered from the shedding of the dragon, bring now forth the serpent essence of my soul! melek tau us, beautiful spirit of fire, i summon thee forth! photeth north- set-heh, isolator and strengthening force of storms, that chaos which i have tempered in thy elegance of darkness. i go forth and become as the eye of algol, separate and alone in my being. typhon, present unto me the tcham knive from which i shall stand forth in my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto

as azazel in the earthbound form, the mentioning of twelve wings in reference to the serpent angel. lucifer is the freedom of will from which the individual may seek to strengthen and illuminate the self in ones own discovered light, or black flame. north the cold north is the direction of not only cain as the lord of horsemen, but also of set-heh the adversary. set is the egyptian god of chaos, storms and darkness. the isolator, set is the adversarial god of change, strength and sufficiency through the will. set is the mask of azazel, the lord of flame. within witchcraft cain is considered the offspring of samael and lilith, thus being the same as baphomet. the angelic/demon higher spirit of cain is azal ucel, which is reflected in this very rite of self-empowerment. it is through set th

LUCIFERIAN SORCERY AND SET TYPHON

othoz reaches into the current of magick to manifest itself in the initiate who may be of this essence, born by the spark of djinn fire to witch blood. this is a luciferian process of self- liberation which invites a deeper understanding of daemon and angel, their union outside of a christian standpoint. it is the otherness which individuals may seek to inspire, bringing one closer to the lord of storms and chaos, set to a spirit of order in the self. when writing of angels, a point of the `angelick familiar, luciferian angel or holy guardian angel may be observed, higher aspects of our consciousness, while `demonic familiar is the lower, bestial aspects of our consciousness, atavisms, the shadow itself. here is the essence of ahriman as the bringer of shadow, from which we encircle both t

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

io, the eagle, like the goat of mendes, was an emblem of the theurgic art and the secret processes by which the infernal fire of the scorpion was transmuted into the spiritual light-fire of the gods. among certain american indian tribes the thunderbird is held in peculiar esteem. this divine creature is said to live above the clouds; the flapping of its wings causes the rumbling which accompanies storms, while the flashes from its eyes are the lightning. birds were used to signify the vital breath; and among the egyptians, mysterious hawklike birds with human heads, and carrying in their claws the symbols of immortality, are often shown hovering as emblems of the liberated soul over the mummified bodies of the dead. in egypt the hawk was the sacred symbol of the sun; and ra, osiris, and ho

no other name but that of the soul. he that knows how to tame and master them by art, to couple them together, and to lead them in and our of the form, may justly be called a master" the egyptian devil, typhon, was often symbolized by the set monster whose identity is obscure. it has a queer snoutlike nose and pointed ears, and may have been a conventional hyena. the set monster lived in the sand storms and wandered about the world promulgating evil. the egyptians related the howling of the desert winds with the moaning cry of the hyena. thus when in the depths of the night the hyena sent forth its doleful wail it sounded like the last despairing cry of a lost soul in the clutches of typhon. among the duties of this evil creature was that of protecting the egyptian dead against: grave robb

om he came in contact either directly or through their disciples. he became an army physician, and his understanding and skill brought him great success. upon his return to germany, he began his long-dreamed-of reformation of the medical arts and sciences. he was opposed on every hand and criticized unmercifully. his violent temper and tremendously strong personality undoubtedly precipitated many storms upon his head which might have been avoided had he been of a less caustic disposition. he flayed the apothecaries, asserting that they did not use the proper ingredients in their prescriptions and did not consider the needs of their patients, desiring only to collect exorbitant fees for their concoctions. the remarkable cures which paracelsus effected only made his enemies hate him more bit

cross must exist as an astronomical element in pagan allegory. augustus le plongeon believed that the veneration for the cross was partly due to the rising of a constellation called the southern cross, which immediately preceded the annual rains, and as the natives of those latitudes relied wholly upon these rains to raise their crops, they viewed the cross as an annual promise of the approaching storms, which to them meant life. there are four basic elements (according to both ancient philosophy and modern science, and the ancients represented them by the four arms of the cross, placing at the end of each arm a mysterious qabbalistic creature to symbolize the power of one of these elements. thus, they symbolized the element of earth by a bull; water by a scorpion, a serpent, or an eagle;

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

. he is a great and mighty earl, appearing in the form of an hart with a fiery tail. he never speaketh truth unless he be compelled, or brought up within a triangle. being therein, he will take upon himself the form of an angel. being bidden, he speaketh with a hoarse voice. also he will wittingly urge love between man and woman. he can raise lightnings and thunders, blasts, and great tempestuous storms. and he giveth true answers both of things secret and divine, if commanded. he ruleth over 26 legions of spirits. and his seal is this, etc (35) marchosias- the thirty-fifth spirit is marchosias. he is a great and mighty marquis, appearing at first in the form of a wolf18 having gryphon s wings, and a serpent s tail, and vomiting fire out of his mouth. but after a time, at the command of th

tc (45) vine- the forty-fifth spirit is vine, or vinea. he is a great king, and an earl; and appeareth in the form of a lion,20 riding upon a black horse, and bearing a viper in his hand. his office is to discover things hidden, witches, wizards, and things present, past, and to come. he, at the command of the exorcist will build towers, overthrow great stone walls, and make the waters rough with storms. he governeth 36 legions of spirits. and his seal is this, which wear thou, as aforesaid, etc (46) bifrons- the forty-sixth spirit is called bifrons, or bifrous, or bifrovs. he is an earl, and appeareth in the form of a monster; but after a while, at the command of the exorcist, he putteth on the shape of a man. his office is to make one knowing in astrology, geometry, and other arts and sc

MICHAEL FORD A RITE OF THE WEREWOLF

rmation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in the book of thoth. satan/set is the ass headed god of the desert, the lord of storms and desolate places. set is the tester of self, the adversary and 9 luciferian is also relevant to the egyptian god set, sethanic= of set. 10 see iblis, the black light by peter lamborn wilson. the flame of isolate consciousness and being is the black light/black flame. this is defined as the fire and perception of being, antinomianism. 11 the book of thoth weiser publications 8 opposer. se

intellect and creative imagination. set represents self-imposed challenge and individual development, a tester of self. an adept uses this model for self-control and a becoming through the left hand path approach of the adversary, the antichrist which awakens the pscyhe in both light and darkness. set is noted for being a god which was different from all other egyptian gods. he was the neter over storms, chaos and the darkness. set, being a god of the north, was a sender of nightmares who was identical to the greek daemon typhon. set was viewed as a god of such dangerous and desolate places of the earth, but at the same time was a friend to the dead. the form of set was that of a man with the head of an ass, or an elongated snout with red hair. red 17 in widdershins, counter-clockwise move

MICHAEL FORD BOOK OF CAIN

cain is sought in the hidden places of the earth, for he is the ancient and knows the unknown secrets of the earth. cain also appears as the wizened old man, robed and hooded who walks the path of old oak ways within the fog. he carries a book of art, given with the belt of the devil by those rites cain became the witch father, born of azazel and lilith. cain is the adversary of flesh, who causes storms and chaos just as set himself. cain tests those upon the path and blesses those who may answer his riddles. it is indeed cain who would feed ones soul to the wolves of the shadows, when the will is weak. invoke cain in isolation and within the circle of those who are of the mark. isolation is a silent wisdom from which the fountain is never dry seek with the cup of emerald. o cain, spirit b

MICHAEL FORD WITCHMOON

t or witch cult is the lord of the circle, within which full attainment and union occurs. the lord of the circle is also the lord of sorcery. asmodeus can be a powerful guide from the gate of the flesh, or earth, to that of choronzon. approach this daemon with caution, for there can be hell to pay if any spirit is invoked without care. 73 73 shaitan -the adversary which developed from the lord of storms and prince of darkness, set. in the islamic tradition (ahadith, shaitan/satan is azazel, the lord of djinn whom is made from fire, thus a source of light unto itself. azazel/shaitan is a fallen angel, the first angel who preached to the other angels in preeternity. shaitan is also melek ta aus, the peacock angel. samael samael in hebrew texts is the husband of lilith, the father of cain. sa

MICHAEL WYNN THE SOUL TRAVELERS

t from her head--michael wynn's "the soul travelers" 13 then there s satan, who himself has countless names. most christians believe they have a monopoly on the stories regarding this being, but satanists know better. satanists, and occultists in general, have equated the fallen angel satan with the villain of almost every mythology. in egyptian mythology, satan is set, the egyptian god of chaos, storms, and evil. and similar to satan from the bible, who once stood beside the throne of god, set was once the guarding of the sun god ra. apparently, it was after set s battle with apep, the serpent of chaos, that he became the new villain in the egyptian tales; the first to play this villain role was apep himself. the evil god set kills his benevolent brother osiris, twice; then begins to make

? the gods? a computer programmer knows a computer can t actually produce a random number but instead can produce a series of numbers that appear random. ancient man may have mistaken the location of lightning strikes as being random, but the places lightning chooses to strike was never random; a fact we came to discover after we understood the nature of electricity. ancient man may have mistaken storms and earthquakes as random( and perhaps angry gods, but the meteorologist and geologist--michael wynn's "the soul travelers" 21 knows better. at the latter part of his life, the greater scientific community considered einstein washed-up and obsolete because he simply refused to accept the idea that the universe is in any way random; stating emphatically, god doesn t play dice. while the rest

MICHAEL W FORD NOX UMBRA

n of the arte magickal come forth and guard the southern quarter open thy scrolls ofsorcerous knowledge i seek the gateway of lunar awakening! azothoz- thoth- likalia northern quarter guardian of the catewav- set-hen ziorzo, bringer of the black flame guardian of the northern quarter, 1 summon thee forth to protect and fortify this circle- typhon sothis, do come forth! lord of darkness, night and storms of chaos! i summon thee forth to guard and protect this rite! ad alantra- sorio sabriao- atumaza- seth from each guardian that shall encircle my presence first born of the craft, hear me and come forth! by ankh- eternal life itself, immortal eye! by ka- spirit of the eternal self, in awakened union! by djed- the four pillars of the world, from which my word shall manifest! envision a great

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

ll as others. in the brotherhood of saturn the god of the saturnian sphere is baphomet temohpab, being a angel-demon of both a positive and negative side. in azothoz, lucifer is the baphometic spirit which presents in lyrical prose the sides of the adversary, in terms of sethanic (of set) witchcraft and the left hand path. set is presented in azothoz as the egyptian godform of chaos, darkness and storms. he is in this sigillic mask the initiator and tester, the opposer and flame giver. it is indeed the mask of set which was given unto his bride, lilith, to spawn cain, the first sorcerer and initiator of witchblood. as written in azothoz- lilith came unto the prince of darkness whom found the shores of the red sea in passion and nocturnal lust knew the passions of man and woman thus childre

MORALS AND DOGMA

l beings. it was hermes, also, the master of learning, whose name in greek is that of the god mercury. it became the sacred and potent sign or character of the magi, the pentalpha, and is the significant emblem of liberty and freedom, blazing with a steady radiance amid the weltering elements of good and evil of revolutions, and promising serene skies and fertile seasons to the nations, after the storms of change and tumult. in the east of the lodge, over the master, inclosed in a triangle, is the hebrew letter yod [hebrew] or [hebrew. in the english and american lodges the letter g. is substituted for this, as the initial of the word god, with as little reason as if the letter d, initial of dieu, were used in french lodges instead of the proper letter. yod is, in the kabalah, the symbol o

his two-handed hammer. they twist out of the way of the sword-thrusts; and are invulnerable all over, even in the heel, against logic. the martel or mace, the battle-axe, the great double-edged two-handed sword must deal with follies; the rapier is no better against them than a wand, unless it be the rapier of ridicule. the sword is also the symbol of _war_ and of the _soldier. wars, like thunder-storms, are often necessary to purify the stagnant atmosphere. war is not a demon, without remorse or reward. it restores the brotherhood in letters of fire. when men are seated in their pleasant places, sunken in ease and indolence, with pretence and incapacity and littleness usurping all the high places of state, war is the baptism of blood and fire, by which alone they can be renovated. it is t

, from plato and pythagoras, from india, persia, ph nicia, and syria, from greece and egypt, and from the holy books of the jews. hence we are called knights of the east and west, because their doctrines came from both. and these doctrines, the wheat sifted from the chaff, the truth separated from error, masonry has garnered up in her heart of hearts, and through the fires of persecution, and the storms of calamity, has brought them and delivered them unto us. that god is one, immutable, unchangeable, infinitely just and good; that light will finally overcome darkness--good conquer evil, and truth be victor over error--these, rejecting all the wild and useless speculations of the zend-avesta, the kabalah, the gnostics, and the schools, are the religion and philosophy of masonry. those spec

the ruins of thebes and of tyre, and the sculptured images of the temples and palaces of babylon and nineveh are dug from their ruins and carried into strange lands. but the quiet and peaceful order, of which the son of a poor ph nician widow was one of the grand masters, with the kings of israel and tyre, has continued to increase in stature and influence, defying the angry waves of time and the storms of persecution. age has not weakened its wide foundations nor shattered its columns, nor marred the beauty of its harmonious proportions. where rude barbarians, in the time of solomon, peopled inhospitable howling wildernesses, in france and britain, and in that new world, not known to jew or gentile, until the glories of the orient had faded, that order has builded new temples, and teaches

generations. and still the years came and went, and the indian hunter slept in the shade of the sapling, and richard lion-heart fought at acre and ascalon, and john's bold barons wrested from him the great charter; and lo! the sapling had become a tree; and still it grew, and thrust its great arms wider abroad, and lifted its head still higher toward the heavens; strong-rooted, and defiant of the storms that roared and eddied through its branches; and when columbus ploughed with his keels the unknown western atlantic, and cortez and pizarro bathed the cross in blood; and the puritan, the huguenot, the cavalier, and the follower of penn sought a refuge and a resting-place beyond the ocean, the great oak still stood, firm-rooted, vigorous, stately, haughtily domineering over all the forest

rver of the human race! ever ready to cherish mortals by thy munificence, and to afford thy sweet maternal affection to the wretched under misfortune; whose bounty is never at rest, neither by day nor by night, nor throughout the very minutest particle of duration; thou who stretchest forth thy health-bearing right hand over the land and over the sea for the protection of mankind, to disperse the storms of life, to unravel the inextricable entanglement of the web of fate, to mitigate the tempests of fortune, and restrain the malignant influences of the stars-_the gods in heaven adore thee, the gods in the shades below do thee homage, the stars obey thee, the divinities rejoice in thee, the elements and the revolving seasons serve thee_ at thy nod the winds breathe, clouds gather, seeds gro

ile the pleiades had just passed the meridian. orion is visible to all the habitable world. the equinoctial line passes through the centre of it. when aldebar n rose in the east, the three kings in orion followed him; and as taurus set, the scorpion, by whose sting it was said orion died, rose in the east. orion rises at noon about the 9th of march. his rising was accompanied with great rains and storms, and it became very terrible to mariners. in bo tes, called by the ancient greeks _lycaon, from _lukos_ a wolf, and by the hebrews, caleb anubach, the barking dog, is the great star arcturus, which, when taurus opened the year, corresponded with a season remarkable for its great heat. next comes gemini, the twins, two human figures, in the heads of which are the bright stars castor and poll

l soul, impressing movement on everything that seems to move of itself, giving life to the plants and trees, directing by a regular and settled plan the organization and development of their germs, imparting constant mobility to the running waters and maintaining their eternal motion, impelling the winds and changing their direction or stilling them, calming and arousing the ocean, unchaining the storms, pouring out the fires of volcanoes, or with earthquakes shaking the roots of huge mountains and the foundations of vast continents; by means of a force that, belonging to nature, is a mystery to man. and these invisible intelligences, like the stars, are marshalled in two great divisions, under the banners of the two principles of good and evil, light and darkness; under ormuzd and ahriman

MOTTA MARCELO THE COMMENTARIES OF AL

nbalanced. they arrive to it only through mysticism or qabalistic metaphysics, and their spiritual experience is insufficient. it leads them to consider themselves the "chosen people, with the result that hebrew initiates often behave like spoiled children, interfering with the work of initiates higher than themselves. then, just like children, having cast breezes, they complain when they harvest storms. aiwass calls the key eight, eighty, four-hundred and eighteen. these three numbers give a balanced process of training which includes both magick and mysticism. as a result, the initiate acquires sufficient spiritual experience not to make the same blunders as do "asses in lion skin. 47. but they have the half: unite by thine art so that all disappear. they have half of the key. half=5+1+3

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ian divinities. zeus[11 (jupiter. zeus, the great presiding deity of the universe, the ruler of heaven and earth, was regarded by the greeks, first, as the god of all aerial phenomena; secondly, as the personification of the laws of nature; thirdly, as lord of state-life; and fourthly, as the father of gods and men. page 26 as the god of aerial phenomena he could, by shaking his agis,[12] produce storms, tempests, and intense darkness. at his command the mighty thunder rolls, the lightning flashes, and the clouds open and pour forth their refreshing streams to fructify the earth. as the personification of the operations of nature, he represents those grand laws of unchanging and harmonious order, by which not only the physical but also [27]the moral world is governed. hence he is the god o

rize, they seized him, bound him, and conveyed him on board their vessel, resolved to carry him with them to asia and there sell him as a slave. but the fetters dropped from his limbs, and the pilot, who was the first to perceive the miracle, called upon his companions to restore the youth carefully to the spot whence they had taken him, assuring them that he was a god, and that adverse winds and storms would, in all probability, result from their impious conduct. but, refusing to part with their prisoner, they set sail for the open sea. suddenly, to the alarm of all on board, the ship stood still, masts and sails were covered with clustering vines and wreaths of ivy-leaves, streams of fragrant wine inundated the vessel, and heavenly strains of music were heard around. the terrified crew

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

allotted to water is of the blue colour of chesed, and in it the saline side is chief as exemplified in the salt water of the ocean, to which all waters go; and from whence also is derived the nature of always preserving the horizontal line. the mercurial part is from earth, whence the weight and force of its flux and reflux. its sulphuric part is from the air <53> whence the effect of waves and storms. so that the disposition of these three principles forms the key of their alchemic operation in the elements. the white rays issuing from behind the rose at the inner angles between the arms, are the rays of the divine light issuing and corruscating from the reflected light of kether in its centre; and the letters and symbols on them refer to the analysis of the key word of an adeptus minor

l magic: and therefore are all the formulae drawn from the ritual classed under five several heads, according unto the letters of the name yeheshuah. for to the letter yod' and the element of fire belong the works of ceremonial magic, as the evocations of the spirits of the elements, etc. unto the first heh il the consecration and charging of telesmata, and the production of natural phenomena, as storms, earthquakes, etc. unto the great holy letter shin w are allotted three classes of works: spiritual development, transformations and invisibility. unto the letter vau t divination in all its branches; and the art of making the link between the subject of the work and the process of divination. and to the final heh il the works and operations of the art of alchemy, the order of its processes

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

l world, and into the starry depths,necessarily exercises a powerful influence over the mind of the earnest rosicrucian. astronomy is anexact science, but an abstruse subject, yet a simple key opens much of its inner mysteries. we dividethe heavens into three classes, the world of air, the world of stars, and the heaven of heavens.the first embraces the atmospheric envelope, clouds, and attendant storms with their inhabitants.the second includes the infinite space containing the stars, planets, asteroids, meteors, comets,star-showers, nebulae and the universal system while the third opens to our view god's holy ofholies, the eternal heavens, the astronomical and divine evidence of a real or an ideal residence ofthe deity.to the ancients, there were known but seven planets, the sun .moon, m

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

ons by its diverse protuberances. the final word of phrenology is to be found therefore in scientific and purified astrology, the problems of which we bequeath to the patience and good faith of scholars. according to ptolemy, the sun dries up and the moon moistens; according to the kabalists, the sun represents strict justice, while the moon is in sympathy with mercy. it is the sun which produces storms, and, by a kind of gentle atmospheric pressure, the moon occasions the ebb and flow, or, as it were, the respiration of the sea. we read in the zohar, one of the great sacred books of the kabalah, that the magical serpent, the son of the sun, was about to devour the world, when the sea, daughter of the moon, set her foot upon his head and subdued him. for this reason, among the ancients, ve

ROBERT KIRK WALKER BETWEEN WORLDS

aquae-vita [distilled spirits or whiskey] moderately taken, is [the purest] among liquors. the cure of such hurt is simply for a man to find out the hole [of the elf-shot] with his finger, as if the spirits flowing from the man's warm hand were antidote sufficiently against the poisoned darts. 9. as birds and beasts whose bodies are much used to the change of the free and open air [thus] foresee storms, so those invisible people are more sagacious to understand by [using]the book of nature, things [yet] to come, than we [are, who are pestered with the grosser dregs of elementary mixtures, and have our purer spirits choked by them. the deer scents out a man, and [gun] powder though a late invention, at a great distance, a hungry hunter [scents out] bread, and the raven [scents] carrion the

d earlier (page 25: the typical pattern is that someone vanishes physically for a short period of time, reappearing at some distance from his or her original location. kirk cites several other instances of this, and is himself connected with a local tradition in aberfoyle that he did not die, but was translated into the underworld or fairy realm. commentary 96 page 30 as birds and beasts. foresee storms, so those invisible people. understand, by [using] the book of nature, things [yet] to come. the theory of fairy beings, with subtle bodies, is further developed by analogy to the natural abilities of certain birds and animals. the analogy and educational use of bird and animal examples is often found in living wisdom-traditions: nowadays we often call this system one of 'totem beasts' draw

RUBY TABLET OF SET

mental one. it can either start with a quite, meditative sound of the desert and then grow in intensity with the accumulation of animal noises, or start with animal sounds and then quiet down. the tape can be made from taping the sounds of animals at the zoo, but it would be preferable to tape them in the wild. one method is to watch nature shows and edit the sounds. o sounds of the desert: wind, storms, lightening. o sounds of animals sacred to set, like the ass, crocodile, hippo. o sounds of all desert animals o sounds of any wild animals o alternative: modern classical music, full of energy and dissonance, can supplant the animal sounds. another type is ambient industrial which is a style similar to electronic space music, but with clangorous, complex sounds. this should be homemade, an

rying to evoke. temple: a simple temple can be set up in the desert. if the desert or wilderness can't be found, then the temple can be created in the adept's home. there are two possible environments to make. one is very hot, representing the breath of set. this can be done with heated rocks, or a portable heater. the other is cold, which is the desert at night. set was supposed to represent the storms, and the cold night; anything that covered the sun of ra. in this instance it would be efficacious to visualize set as the apep serpent who devoured the light. in this case the ritual would be best performed in the dead of winter and at the new moon. darkness: the darkness of night is a doorway into the mysteries of existence. it is a symbol of apep, the serpent who devours the sun, set, an

en are still green in their first spring, stand close together and shale in common by the winds- the trees of my best garden and my best soil. but one day i shall uproot them and set each one up by itself, that it may learn solitude and defiance and foresight. then it shall stand by the sea, gnarled and twisted and with supple hardiness, a living lighthouse of unconquerable life. yonder where the storms plunge down into the sea, and the mountains snout drinks water, there each one of them shall one day keep its day and night watch, for its testing and recognition. it shall be tested and recognized- to see whether it is of my mind and of my race- whether it is master of a protracted will, silent even when it speaks, and giving in such a way that, in giving, it takes. that it may one day be

e speaks and again shares a sight of what was and what is to come. xeper hen merut enter not, guland classification: v2- b6n.s- 1 author: james lewis iv date: september 16, xix html revision: dec 9, 1998 ce subject: demonology "enter not, guland" was the rather ominous wording around one of the first magic circles i recall seeing. guland, i was told by the book of ceremonial magic, was a demon of storms and one not known as the most malevolent, and so it seemed at the time, one safe enough for the beginning magician to call upon, and so prepare for guland's coming i did. naturally enough, mr. guland apparently either had business elsewhere at the time, or declined the invitation altogether and did not appear, contrary to a. e. waite's written assurances. after doing a ritual dismissal, jus

gician for his pleasure. but what the mind of man can conceive, it can also dissect and sometimes create. in the case of demons and gods one usually finds someone else in another time and place has beaten everyone else to the particular goal in mind. had this been done with guland? in his aspect as a stormbringer, yes. a number of deities, from set himself on, have been known as having power over storms and the concept is therefore not a new one. there is no telling where the gentleman magus crowley once characterized as "dead waite" plucked the name and descriptions and beyond that, the matter is purely academic. of more importance is the fact that even if guland was only a small part of a greater money making scheme on the part of waite, that demon can be utilized successfully. all it ta

, and then plunge to strike the empty place before the dark throne. not even the furious fires of the braziers, nay, not even this blast of forced creation can banish the watching shadows waiting for this, the new one of their kind. the thing in the open circle of watchers unfolds and looks about itself in malevolence. it approaches the dark throne with grasping talons and leaves the muttering of storms in its wake. as it reaches, a dark had extends and the fires of my being intertwine themselves in this new presence "guland, stand. i am in you and you in me. be therefore ready to do what you are willed to do" further fires suffuse the great chamber and a new shadow takes its place there. the braziers' flames subside, and the watching shadows laugh with pure pleasure as they are released t

at has been accomplished in the corresponding closing verse. ritual opening [bell, then] hail set, prince of darkness, guide and friend. join me this night in ritual working of my will. come and witness, oh mighty teacher, giver of intelligence and will. i open the passage between your being and mine join me. come, and welcome [bell, then] hail north; hail south. hail to the north wind, to winter storms, and hail to the aurora borealis. hail to the hurricane and typhoon, and hail to peaceful, blue summer skies. come my friends, join me. lend me your strengths, your beauties, your many powers. come, and welcome [bell, then] hail east; hail west. hail to the rising sun, and the awakening of day. hail to the setting sun, and the coming of night. hail to you who rise up and put to sleep every

and the awakening of day. hail to hep aten, the setting sun, and the coming of night. hail to you who rise up and put to sleep every living being. come my friends, join us. lend us your strengths, your effects and your changes, your many powers. come, join us this night in ritual working of our will upon the world. come, and welcome. hail north; hail south. hail to qeb, the north wind, to winter storms, and to the aurora borealis. hail to shehbi, the south wind, to the hurricane and typhoon, and to peaceful, blue summer skies. come my friends, join us. lend us your strengths, your beauties, your many powers. come, join us this night, as we wield our power, and bring new beauty into this world. come, and welcome. hail up; hail down. hail to the soaring eagle, and the towering mountains. ha

SATANGEL

god [n, and not returns any more, nor make any spirit return to him, and as god separated heaven from earth, truth from falsehood, good from evil, sweet from bitter, so may you be separated from this servant of god and not be able to approach him any more. he commands you, accursed devil, who walked on sea with dry feet. he commands you, accursed devil, who commanded the winds and the sea and the storms. he commands you, accursed devil, who ordered that you be cast from the heights of heaven to the depths of the earth. nor should you be unaware, satan and beelzebuch, that pains and torments will come upon you in the day of judgement and in that eternal day when god will come like a fiery furnace to judge the living and the dead k (the conjuration of malign spirits dealing in the bodies of

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

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

tning. ancient egyptian gods were often depicted in human form, although they could appear with the head of an animal. among the central deities were horus (left, with the head of a falcon, osiris, and isis. adam woolfitt/ corbis. 46 world religions: almanac ancient religions of egypt and mesopotamia the three chief gods in the sumerian pantheon were an, the sky god, enlil, the god of weather and storms, and enki, god of wisdom and the abzu. other important deities included the mother goddess, ninhursag; nanna, god of the moon who helped travelers find their way; utu, sun god and the watchful eye of justice; and inanna, the goddess of love and war and the one who guaranteed the kingship. inanna in particular had a strong and lasting influence on mesopotamian culture. she was featured in ma

arly on, the priests in mesopotamian religion took charge of the temples and storehouses and also of the care of the gods. by the babylonian period these priests had created elaborate rituals and ceremonies, including offerings and sacrifices. they were responsible for foretelling the future and created more elaborate rituals for such acts of divination, or reading of the signs of the gods. wind, storms, rain, fire, eclipses of the sun or moon, the appearance of a lion, the shape of a sheep s liver, and the movement of the stars all were signs from the gods according to mesopotamian religion, and their priests could read such signs. they became experts in what is called extispicy, or the readings of organs of sacrificed animals. marks on the liver or lungs could provide clues as to what wo

e beginning of time, earth was separated from heaven, and heaven became anu s home. he can be sent to earth to avenge the gods. ea: the fun-loving god of fresh waters, wisdom, and magic. ea is also named enki. in a babylonian myth similar to that of the judeo-christian story of noah s ark, ea reveals to utnapishtim that enlil intends to destroy mankind in a flood. enlil: the god of air, wind, and storms. enlil is one of the most important mesopotamian gods. he guards the tablets of destiny, on which the fate of everything on earth is written. ishtar: the goddess of love and war. she is also known as inanna. ishtar journeyed to the underworld to retrieve her love, tammuz. she is often described as very violent and is depicted holding several weapons and standing on a lion. marduk: the god o

ew ideas, his real crime was that one of his students betrayed the city during the peloponnesian war and caused its defeat. when the romans adopted greek religion, they took many of the gods and the myths and simply gave them new names. like the greeks, the romans believed in many gods, each with a different power: some controlled love, others dealt with crops and fertility, and others controlled storms. there were, however, differences in the two religions. the greeks believed that the gods and goddesses had come to give order to chaos. for greeks, balance was an important principle. they felt that the gods helped humans to establish a balance between the forces of nature and the forces of law and reason. the romans, however, were more interested in raw power than in balance. rome incorpo

empted to persuade the pharaoh to release the israelites, but he refused. to show his support for the israelites, god unleashed a series of plagues on egypt over the course of a year. the water in the nile turned to blood, killing the fish; frogs were driven from the river and invaded homes; gnats and flies blanketed the land; skin infections broke out on both people and their livestock; hail and storms destroyed crops; the wind carried in swarms of locusts; and the sun was blotted out for three days. the pharaoh and his magicians were not able to stop these plagues, which ended with the death of all firstborn sons of the egyptians( the jewish feast of passover honors this event, when god passed over the homes of the israelites and the plagues of egypt and other miracles in claiming that a

see his fellow, they could not recognize each other in the torrent. the gods were frightened by the flood, and retreated, ascending to the heaven of anu. kith and kin: immediate family and other relatives. shamash: the god of the sun and of justice, in charge of determining day and night. caulking: sealing up cracks to prevent leaking. adad: the god of thunder. shullat and hanish: lesser gods of storms and bad weather; they predicted bad weather and served the god adad. heralds: messengers, bearers of news. erragal: god of the underworld; god of war and plague. dikes: bank of earth used to control or keep back water. anunnaki: gods of the underworld. submerging: causing something to sink below the surface of water. torrent: a rush of liquid. world religions: primary sources 67 the epic of

SIFRA DETZNIYUTHA

of connection are shrouded beneath his covering. yod y small in this very form he is found. but if judgments are to be mitigated, necessarily the ancient one is required. the serpent came upon the female and a nest of impurity was formed within her, establishing a dwelling for evil. thus it is written: and she conceived, and she gave birth to qain,103 the nest of the dwelling of the evil spirits, storms and demons, and blows to qain within hy. he formed in that adam(,da, by twos, by the general principle and the particular, which are contained in the particular and the general, legs and arms, right and left. it divides at its sides. male and female were established- vhy. yod y male, heh h female. vav v as it is written male and female created he them, and blessed them, 104 and called their

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

as weak had she nursed and tended him! often, in the dark nights, she would wait at the theatre with her lantern to light him and her steady arm to lean on; otherwise, in his abstract reveries, who knows but the musician would have walked after his "siren" into the sea! and then she would so patiently, perhaps (for in true love there is not always the finest taste) so delightedly, listen to those storms of eccentric and fitful melody, and steal him whispering praises all the way from the unwholesome night-watch to rest and sleep! i said his music was a part of the man, and this gentle creature seemed a part of the music; it was, in fact, when she sat beside him that whatever was tender or fairy-like in his motley fantasia crept into the harmony as by stealth. doubtless her presence acted o

the burial-ground called earth, and while the sarcophagus called life immures in its clay the everlasting! but thou, zanoni, thou hast refused to live only in the intellect; thou hast not mortified the heart; thy pulse still beats with the sweet music of mortal passion; thy kind is to thee still something warmer than an abstraction, thou wouldst look upon this revolution in its cradle, which the storms rock; thou wouldst see the world while its elements yet struggle through the chaos! go! chapter 1.vi. precepteurs ignorans de ce faible univers. voltaire (ignorant teachers of this weak world) nous etions a table chez un de nos confreres a l'academie, grand seigneur et homme d'esprit. la harpe (we supped with one of our confreres of the academy, a great nobleman and wit) one evening, at par

ll france is become a prison to the 'suspect' you do not endanger yourself by return. frankly, citoyenne, the fate you would share may be the guillotine. i speak (as you know by his letter) as your husband bade me "monsieur, i will return with you" said the woman, with a smile upon her pale face "and yet you deserted your husband in the fair sunshine of the revolution, to return to him amidst its storms and thunder" said the man, in a tone half of wonder, half rebuke "because my father's days were doomed; because he had no safety but in flight to a foreign land; because he was old and penniless, and had none but me to work for him; because my husband was not then in danger, and my father was! he is dead dead! my husband is in danger now. the daughter's duties are no more, the wife's return

to the day, will they not look round for me, and ask thy mother, with their mute eloquence "why she has robbed thee of a father" woman, dost thou not repent thee? flying from imaginary fears, hast thou not come to the very lair of terror, where danger sits visible and incarnate? oh, if we could but meet, wouldst thou not fall upon the bosom thou hast so wronged, and feel, poor wanderer amidst the storms, as if thou hadst regained the shelter? mejnour, still my researches fail me. i mingle with all men, even their judges and their spies, but i cannot yet gain the clew. i know that she is here. i know it by an instinct; the breath of my child seems warmer and more familiar. they peer at me with venomous looks, as i pass through their streets. with a glance i disarm their malice, and fascinat

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

atmosphere in which the mystai could breathe was to be found in the temples of the mysteries. there took place the awakening of the slumbering powers within, and metamorphosis into a higher, creative and spiritual being. their transformation was a delicate process, unfitted to the harsh light of common day. but if they stood the test, they became a rock founded on the eternal, defying all life s storms. they had simply to accept, however, that they could not communicate directly to others what they had been through on the way. according to plutarch, it was in the mysteries that he found the truest information and explanation about the nature of the daimons. 14 cicero also adds that the mysteries, when they are explained and traced back to their original meaning, are concerned more with th

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

would celibate the season with ritual drama. this is also the place where you would do healing magick, charge new tools, and the like. charging the wand this was inspired by the vigil of the wand, as found in the portal book by ian corrigan. pass the wand first through incense, then through salt, and then through water. then say: creature of wood, be welcome at my altar. be blessed& free from all storms, both in the mortal& the magical realms. become one with me, and work my will in the worlds of land, sea& sky. pass the wand through the spirit flame. then say: by the power of this holy fire, be blessed with wisdom, love& joy. become one with me and work my will in truth and power. hold the wand upright between your palms, and over your heart. feel the power flow out as you breath life int

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

witching tedworth s justice of the peace. he boasted that he had plagued him and that mompesson would have no peace until he had given him satisfaction for taking away his drum. mompesson had the drummer tried for witchcraft at sarum, and the man was condemned to be transported to one of the english colonies. certain stories have it that the man so terrified the ship s captain and crew by raising storms that they took him back to port and left him on the dock before sailing away again. witchcraft was a real thing to the people of 1663, and noisy hauntings were often recognized as the work of satan. while on board ship, drury had told the captain that he had been given certain books of the black arts by an old wizard, who had tutored him in the finer points of witchcraft. by the time a king

at are as captivating as those that deal with the mermaid, those ocean-dwelling divinities that are half-human and half-fish. although there are mermen, the greater fascination has always been on the mermaid with her top half a beautiful woman and her bottom half that of a fish. traditionally, the mermaid is also gifted with a lovely singing voice, which can be used to warn sailors of approaching storms or jagged rocks ahead. or, in many of the ancient stories, the seductive siren song of the mermaids lure the seamen onto the jagged rocks and to their deaths. as with all of the middle-folk, mermaids can be agents of good or of destruction. as in the folklore of the selkie, sometimes mermaids fall in love with humans and are able to come ashore in human shape and to live on land for many ye

into systems of magic and religious practices. as the belief in magic and superstition grew stronger, witches, wizards, and magicians were increasingly regarded with awe and great respect. everyone, rich and poor alike, sought their counsel and advice, for it was believed that the magicians were in direct communication with the spirit world and were able to foretell the future. they could prevent storms or make the rain to fall in time of drought. they could pacify angry deities and thus save the people of the tribe or community from impending punishment. magical words and spells were created, and talismans, amulets, and good luck charms were invented. in ancient times, the amulet or talisman was a charm intended to exert a magical influence upon evil spirits and frighten them away. in the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ers believe that the region displays the same magnetic anomalies as the bermuda triangle. the area, which can be marked off on a map by connecting japan, taiwan, and yap island, has become known as the dragon fs triangle after a centuries-old chinese myth. according to the myth, dragons live deep beneath the surface and their movement can suddenly churn up waves, whirlpools, thick fog, and sudden storms. in 1950, japanese officials declared the triangle a danger zone for shipping. in 1952, a research vessel, the kaio maru no. 5, sent by the japanese government to investigate the troubled waters, vanished without a trace, and 22 crewmen and nine scientists were lost. like the bermuda triangle, the devil fs triangle area may be volatile, subject to sudden weather changes and ocean swells not

pass, a squadron leader who failed to follow instructions, and conditions of deteriorating weather and visibility are often not mentioned. larry kusche, a librarian at arizona state university, examined claims of mysterious disappearances and recorded evidence from each example. the results, published in the bermuda triangle.mystery solved, showed that many of the accidents happened during raging storms, or were later explained. the area known as the bermuda triangle is one of the two places on earth where a magnetic compass does point towards true north, a phenomenon called compass variation. navigators must compensate the amount of variation or the craft they are on will go off course. a region commonly called the gdevil fs sea h in the pacific ocean is the other area of compass variatio

t they are on will go off course. a region commonly called the gdevil fs sea h in the pacific ocean is the other area of compass variation. the gulf stream that runs through the bermuda triangle area is swift and turbulent, and can quickly erase evidence of a disaster. the unpredictable caribbean-atlantic weather can suddenly change into thunderstorms or create waterspouts. many short and intense storms build up quickly and dissipate quickly, undetected by satellite surveillance. the ocean floor has shoals around islands as well as some of the deepest marine trenches in the world. the interaction of the strong currents over reefs promotes a constant flux and the development of new, uncharted navigational hazards. these factors can confuse even experienced sailors. a large number of pleasur

THE GOD OF THE WITCHES

form.the theory is accurate up to a point, but does not account for all the phenomena. i have therefore notattempted to divide the ceremonies of the witches in accordance with it, but have adopted the conventionaldivision of calling those ceremonies "religious" which were done more or less as acts of worship, and those"magical" which were for the control of the forces of nature, such as producing storms, or for casting on orcuring disease.religious ceremonies. the religious rites, which we should call divine service at the present day, weresolemnised with the greatest reverence. homage to the master was always paid at the beginning of all thesacred functions, and this often included the offering of a burning candle. at poictiers in 1574[1] the devilwas in the form of "a large black goat wh

THE KEY TO THE MYSTERIES

low" the hands which mr. home causes to appear are, then, composed of air coloured by the reflection which his sick imagination attracts and projects<"the luminous agent being also that of heat, one understands the sudden variations of temperature occasioned by the abnormal projections or sudden absorptions of the light. there follows a sudden atmospheric perturbation, which produces the noise of storms, and the creaking of woodwork- e. l> 220 one touches them as one sees them; half illusion, half magnetic and nervous force. these, it seems to us, are very precise and very clear explanations. let us reason a little with those who support the theory of apparitions from another world: either those hands are real bodies, or they are illusions. if they are bodies, they are, then, not spirits

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ntagram will begin to resonate within the sorcerers being, it is more than a symbol, it is a sigil which represents the shadow way and divinity which fell from heaven to taste darkness. the averse pentagram is thus the luciferic star which represents beauty in isolation, power through facing the unknown- symbolically, the averse pentagram represents the essence of the egyptian god of darkness and storms, set. set or set-an (shaitan) is the opposing force of darkness but intelligence and isolate consciousness. to be set-like is to be individual, willdriven and balanced. the center of the averse pentagram is called the eye of set or the eye of satan, the adversary. this symbol also represents the union of the empyrean (in this context that which fell from heaven) and the infernal (earth base

rmation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in the book of thoth. satan/set is the ass headed god of the desert, the lord of storms and desolate places. set is the tester of self, the adversary and opposer. set is also related to saturn. this planet, called also shabbathai, is the sphere of saturn and is considered a meeting place of the witches sabbat. the image of those leaving the flesh, to go forth in the name of the devil by flying with familiars and other demons is not too far from realistic workings in the presen

intellect and creative imagination. set represents self-imposed challenge and individual development, a tester of self. an adept uses this model for self-control and a becoming through the left hand path approach of the adversary, the antichrist which awakens the pscyhe in both light and darkness. set is noted for being a god which was different from all other egyptian gods. he was the neter over storms, chaos and the darkness. set, being a god of the north, was a sender of nightmares who was identical to the greek daemon typhon. set was viewed as a god of such dangerous and desolate places of the earth, but at the same time was a friend to the dead. the form of set was that of a man with the head of an ass, or an elongated snout with red hair. red was traditionally the color of set, lucy

THE MAGICIAN S KABBALAH

f qoph, meaning "back of the head, where the more primitive parts of the brain reside, regulating these energies. netzach is spelt in hebrew, ntzch, nun-tzaddi-cheth. the tarot attributions of these cards is that of death, the star, and the chariot. the egyptian deities of this sequence are revealing of netzach, being typhon, nuit and hormakhu; typhon (or seth) is the serpent deity connected with storms, a natural phenomena appropriate to netzach, and was the pilot of the solar boat (tiphareth) who speared apophis, symbolic of the death atu connecting netzach to tiphareth. nuit resided in the "lower mansion of heliopolis, which is the house of the sun, and again refers to netzach's relationship to tiphareth, to which the sun is ascribed. she also was responsible for keeping the forces of c

THE MARTINIST OPERATIVE GENERAL RITUAL

erits of thy saints, the daemons cowered in the bowels of earth. deign to preserve its beneficial stability to the terrestrial succor, so mountains shall not topple into the valleys or valleys become plains and that earth's surface shall not open and thus endanger thy creatures "by ieshouah, our lord, amen. after having meditated awhile, operator prays to avert the ravages of snow, hail, rain and storms which bring grief and sorrow to humanity: o almighty and eternal god, thou who deigned to sanctify the waters of this world as well as to cause the living water to flow from the rock of horeb, and who used water from jordan for the baptism of thy divine son, 0 god of mercy, we implore thy immense goodness and thy inexhaustible mercy, may we be spared by the power of thy angels and the merit

l god, thou who deigned to sanctify the waters of this world as well as to cause the living water to flow from the rock of horeb, and who used water from jordan for the baptism of thy divine son, 0 god of mercy, we implore thy immense goodness and thy inexhaustible mercy, may we be spared by the power of thy angels and the merits of thy saints from the ravages of water under whatever be the form: storms, tidal waves, cloudbursts, or hurricanes, and may the daemons who haunt them be kept in check by thy power and justice, be kept off and chased away forever from the places inhabited by thy creatures and far away from thy creatures themselves. by ieshouah, our lord, amen. operator meditates awhile and resumes his prayer, that the works of man be spared from the winds, tornadoes and hurricane

THE NECRONOMICON SIMON VERSION

potent the impotent. his word is aggabal and his seal is thus: the thirty-first name is gilma founder of cities, possessor of the knowledge of architecture by which the fabled temples of ur were built; the creator of all that is permanent and never moves. his word is akkabal and his seal is this: the thirty-second name is agilma bringer of rain. maketh the gentle rains to come, or casuseth great storms and thunders, the like may destroy armies and cities and crops. his word is mashshayegurra and his seal is: the thirty-third name is zulum knows where to plant and when to plant. giveth excellent counsel in all manner of business and commerce. protects a man from evil tradesmen. his word is abbabaal and his seal is this: the thirty-fourth name is mummu the power given to marduk to fashion t

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

ations of the ancient ones here remembered. cold and rain that erode all things they are the evil spirits in the creation of anu spawned plague gods pazuzu and the beloved sons of eng the offspring of ninnkigal rending in pieces on high bringing destruction below they are children of the underworld loudly roaring on high gibbering loathsomely below they are the 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

THE ROSICRUCIAN MANIFESTOS

his first beginning) doth turn about the course of nature; and what heretofore hath been sought with great pains, and daily labour, is now manifested unto those who make small account, or scarcely once think upon it; but those which desire it, it is in a manner forced and thrust upon them, that thereby the life of the godly may be eased of all their toil and labour, and be no more subject to the storms of inconstant fortune; but the wickedness of the ungodly thereby, with their due and deserved punishment, be augmented and multiplied. although we cannot be by any suspected of the least heresy, or of any wicked beginning, or purpose against the worldly government, we do condemn the east and the west (meaning the pope and mahomet) blasphemers against our lord jesus christ, and offer and pre

THE SIGIL OF ADVERSARY

ghest. it may be used to empower the body of which you dwell, to illuminate the ba and ka of the sorcerer, or to send forth desires of manifestation in the heat of the day. cursing is one possibility of this spell, and the name is sabaoth, the lord of the earth. the eleventh is hemhem, the roarer, a serpent with the face of a cat. this devil is one of apep, a form of set. hemhem is used to invoke storms in the self to crush and devour weakness. the tenth is the serpent of apep, who has the face of a white cat. this daemon may be used to ascend up in night, to visualize and send forth the spells of your desire. cursing or blessing, all of which shall become in your will. nine as the number of the trapezoid, the ensorcelment of the eye of the setanist and the ability to sway the minds of men

is is the ensorcelled daemon or daeva which the magician may manifest his will and send forth the shadow to bring forth his or her desires. this sigil may be used in dream sorcery, haunting or copulating as the vampire and incubi/succubi with your chosen .the third of the devourer, amam. use this sigil to encircle 9 times around the name of your enemy, to bring the serpent-devils of seba to bring storms against them. burn the sigil in the fire of the noon tide sun while invoking keteb of the twelfth. the second sigil of the adversary, being hau-hra, the backward face. this is one name of apep, the crocodile-demon shadow of set-heh, that which devours and causes destruction. the purpose of the setanic magician is to master apep within the self and master this demon by the will through the s

ization. the first sigil of set-an, being of kolchoi tontonon, a name considered secret of set. by the first shall the ladder of darkness led up towards the light. this sigil represents the continuation of life in a cycle of rebirth and manifestation, the mind strengthened and free. invocation of set-an the adversary (at noon or midnight) before working with the sigils- i conjure thee, bringer of storms and chaos! i summon thee, isolator and winter bringer! lord of deserts and barren places of devils mighty typhon arise to encircle me i speak the words of seth which manifest my possibilities! i shall become! abraoth, athorebalo, kolchoi tontonon, beteshu, sekhem-hra, becobe star in the west a critical essay upon the works of aleister crowley by j.f.c. fuller this ebook was prepared by hka

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

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

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ed at the sabbath was the devil s urine. she pointed out two of the accused whom she had seen at the sabbath playing upon the tabor and the violin. she spoke of the numbers who were seen arriving and departing continually, the latter to do evil, the former to report what they had done. they went out at sea, even as far as newfoundland, where their husbands and sons went to fish, in order to raise storms, and endanger their ships. this deponent spoke also of the fires at the sabbath, into which the witches were sont voilez pour donner opinion aux pauvres que ce sont des princes et grans seigneurs, et qu aucun d eux n ayt horreur d y estre et faire ce qu ils sont en adorant le diable. les autres sont decouverts et tout ouvertement dancent, s accouplent, font du poison, et autres fonctions di

ards from the round of the dance. i, the cauldron on the fire, to make all sorts of poisons and noxious compounds. k, during these proceedings, many witches are seen arriving at the sabbath on staffs and broomsticks, and others on goats, bringing with them children to offer to satan; others are departing from the sabbath, carried through the air to the sea and distant parts, where they will raise storms and tempests. l, the great lords and ladies and other rich and powerful people, who treat on the grand affairs of the sabbath, where they appear veiled, and the women with masks, that they may remain always concealed and unknown. lastly, at m, we see the young children, at some distance from the busy part of the ceremonies, taking charge of the toads. in reviewing the extraordinary scenes w

ed, as we learn from an interesting communication to notes and queries by sir j. emerson tennent,1 are mere idolaters, and their idol, no doubt the representative of priapus, is a long cylindrical stone, which they call neevougee. this idol is kept wrapped in flannel, and is entrusted to the care of an old woman, who acts as the priestess. it is brought out and worshipped at certain periods, when storms disturb the fishing, by which chiefly the population of the island obtain a living, or at other times it is exposed for the purpose of raising storms which may cause wrecks to be thrown on the coast of the island. i am informed that the name neevougee is merely the plural of a word signifying a canoe, and it may perhaps have some reference to the calling of fishermen. 1 notes and queries, f

TYSON DONALD NEW MILLENNIUM MAGIC

nifest, or from the unmanifest to the manifest. on the material level this creation or destruction is implied rather than overt. when a car is caught in a cyclone it may be battered beyond recognition, and in this sense, its identity as a car may pass from creation, but the physical glass and metal does not disappear. in practical magic it is very important to note that hurricanes and other great storms rotate counterclockwise, as observed from a point of view high above the earth, when they occur in the northern hemisphere, but clockwise when they develop in the southern hemisphere. this is caused by what is called the coriolis effect, and is a func- tion of the rotation of the earth acting upon moving masses of air at different latitudes. the effect is also seen in water swirling down a

ity. little wonder that the fourfold division of the all is the single most important magical tool. the yod is the primordial lightning. it is the sword from the mouth. it is the word. the first he is the primordial ocean into which the lightning strikes. it is all potency waiting to become. the vau is the boiling that issues from the waters. the second he is the solid rock that rises up from the storms of chaos, and the crawling things upon it. the magus will readily see that the first chapter of genesis is not a fairy tale, not an abstraction, but is the actual way life came into being out of the oceans at the dawn of time. yet the origin of life is not the truth hidden in the words, but is only a reflection of that truth. it is interesting to consider why the fourth letter of the tetrag

ght as it derives from the sun. in fact, the moon seems to require elements from outside itself since it pulls the waters of the oceans close and also draws the blood of young women. for these reasons it was given the sign of the crescent. the earth stands between the moon and sun, which seem to 0 revolve around it. it is both fixed, in that it does not move, and change- able, as witnessed by the storms and seasons. the earth can be warm like the sun and also cool like the moon. it was perceived as the meet- ing place where the rays from the other two bodies mingled and har- monized. for this reason the earth was assigned the symbol of giving and taking, action and reaction, warmth and coolness-the cross. since humanity is the microcosm of the greater universe, the three primary symbols of

r other treatment. magic uses mundane means to reach its ends as readily as the more esoteric means. magic makes no dis- tinction between the physical and the psychic-these are human distinctions. another function of assuming a god-form is that it better enables the magus to issue commands to the spirits and forces that fall under the rule of that god. in becoming thor, the magus will command the storms; becoming pan, he or she will rule the woodlands; becoming neptune, the sea. it is quite possible to assume a god-form of the opposite sex. every human being has both masculine and feminine qualities, with one or the other in a dom- inant or active position. by assuming the god-form of the opposite sex, the magus may learn a great deal of useful information about the other side of his or he

ever be dominated or enslaved. the triumphant soul of nature. magically, this rune can be used to inspire determination and courage. to cause someone to act quickly. to gift with male prowess. to shatter the bonds of enslave- ment. when cast maliciously, it can make a man or woman hasty and careless. 3. thurisaz (thorn: b (b) sound: th [th] english: th literally "giantn-a frost giant, or demon of storms. a spirit of destruction and pain. all the evil reports of giants in european fairy tales apply. wicked, murder- ous, malicious. sower of storms and tempests. annihilator. magically, this rune may be used to physically destroy an enemy or to cause a disaster. cast against a foe, it brings ill fortune, accident, sickness, and death. 4. ansuz (0s: k (f) sound: a [o] english: a literally "god"

TYSON DONALD SOUL FLIGHT

n witchcraft descends from shamanism, which is evident when we compare the abilities attributed to witches during the medieval witch trials with the powers of shamans. witches healed the sick. they performed divination and augury. they conversed with spirits and kept familiar spirits as their servants, usually in the forjms of small animals such as cats. witches were able to bewitch beasts, cause storms, ancl affect the growth of crops. spirits instructed them in the technical details of their profession. most significantly, it was believed that they had the power of flight. all these abilities are shamanic. sixteenth-century english author reginald scot gave an extended catalog of the supposed powers of witches in his discoverie of witchcrafi, including the following talents: 18 soul flig

he has been expecting your approach along the mountain path to the hermitage, and the late hour has caused the old man who is the sole keeper of the high spiritual retreat to use his lantern as a beacon so that you do not become lost and wander off the path and over a cliff in the darkness. the hermitage is a rough building of heavy timbers on a foundation of native stone, build to withstand the storms of winter. the old chapter twelve: the tarot 21 1 man invites you inside when he sees you, so that you may warm yourself before the fire in the common room. it is a lonely spot and he seldom gets visitors. the ruling intelligence is the virgin goddess of the heavens, virgo, whose statue stands within a small shrine inside the hermitage. if you light a candle in her honor, she may respond to

TYSON DONALD THE POWER OF THE WORD

by uttering it, god created the world and breathed life into the first man. moses called upon its authority to bring down the ten plagues on egypt. solomon used it to compel the spirits of the earth to build the first temple at jerusalem, then turned it upon them and sealed them beneath the sea in a prison of brass. prophets and exorcists used its fabled might to restore the dead to life, to rule storms and calm the seas, to turn back the course of the sun, and to drive demons out of those possessed. so revered was the name by the ancient jewish priests that they forbade anyone to speak it. after the fall of herod's temple to the romans in a.d. 70, its true pronunciation was lost to the general jewish population, but esoteric sects and solitary magicians continued to rely upon its potency

of the will of god and therefore may be likened to his messengers, or angels, are "numbered and harbored in the north in the likeness of an oak" this oak has twentytwo branches, each carrying a "nest" of lamentation. this is a complex image. the north is the quarter of severity and hardship, because it is traditionally said to be the home of winter and the deadly north wind, the bringer of winter storms. therefore it is fitting that the tree of woe should be located there. the tree is often interpreted as a substitute for the cross upon which jesus died, and indeed the imagery of a tree is used in this way in early saxon poetry (see cynewulf's "dream of the rood. but the symbolisn o f the tree predates christianity. it is one of the archetypal patterns for the universe itself, and in this

VOX SABBATUM

often called is the nomad, the sorcerous initiator of those who seek the black light of iblis. for the witches sabbat 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 d

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

yrus written, or appropriated it, namely, nes-menu, or nes-amsu. the legend of the creation is found in the third work which is given in the papyrus, and which is called the "book of overthrowing apep, the enemy of ra, the enemy of un-nefer (i.e, osiris. this work contained a series of spells which were recited during the performance of certain prescribed ceremonies, with the object of preventing storms, and dispersing rain-clouds, and removing any obstacle, animate or inanimate, which could prevent the rising of the sun in the morning, or obscure his light during the day. the leader-in chief of the hosts of darkness was a fiend called apep who appeared in the sky in the form of a monster serpent, and, marshalling all the fiends of the tuat, attempted to keep the sun-god imprisoned in the

of the legend helps to explain the views held about osiris as the great ancestral spirit, who when on earth was a benefactor of mankind, and who when in heaven was the saviour of souls. the legend speaks of the sun as the eye of khepera, or neb-er-tcher, and refers to some calamity which befell it and extinguished its light. this calamity may have been simply the coming of night, or eclipses, or storms; but in any case the god made a second eye, i.e, the moon, to which he gave some of the splendour of the other eye, i.e, the sun, and he gave it a place in his face, and henceforth it ruled throughout the earth, and had special powers in respect of the production of trees, plants, vegetables, herbs, etc. thus from the earliest times the moon was associated with the fertility of the earth, e

ad taken refuge in the river in the forms of crocodiles and hippopotami. ra counselled horus to sail up the nile with his blacksmiths, and when thoth had recited the "chapters of protecting the boat of ra" over the boats, the expedition set sail for the south. the object of reciting these spells was to prevent the monsters which were in the river from making the waves to rise and from stirring up storms which might engulf the boats of ra and horus and the blacksmiths. when the rebels and fiends who had been uttering, treason against horus saw the boat of ra, with the winged disk of horus accompanied by the goddesses uatchet and nekhebet in the form of serpents, they were smitten with fear, and their hearts quaked, and all power of resistance left them, and they died of fright straightway

WICCA WITCHCRAFT TODAY

prosperity. now all this might apply to the consecrated cord which witches possess and use in many ways. all those i have seen are coloured, usually red, though i have known other colours used. they value them as they do all their working tools and naturally would be most annoyed if anyone removed (stole) any of them. it might be noted that about this time the churches accused witches of 'raising storms, human sacrifice and wearing girdles. a curious combination! i am forbidden to tell of the uses a witch makes of her cord, and i doubt whether the church knew, or they might have mentioned it at the trials. or perhaps they did know and did not wish this knowledge to be made public. all this may be the merest coincidence, and i only give it to show what some witches now believe. for myself i

d to work with elementals, but the general feeling is 'these are usually evil, it is unlucky to have dealings with them, and the goddess is sweet and kind and would not like it. it is wrong to go against her teachings' of course, i am only speaking about the witches belonging to the cult. the village wise-woman fortune-telling type may have done anything. witches are constantly accused of raising storms. my informants simply do not know how to, and, by the system of magic they use, i do not see how they could, except of course by asking their gods. in other words 'by prayer. they know vaguely that pouring water, especially over a naked virgin, is said to produce rain, but they have no special rite or ceremonial to that effect, or if they had, it has not been preserved. in both the first an

against the templars was that they wore girdles or cords which had some occult meaning. sometimes it was said that these cords had bound the head which they worshipped. several writers say that in their girdles lay their idolatry. the church also accused the cathari of wearing a cord, implying that there was something wicked in doing so. the church therefore at the time accused witches of raising storms, poisoning wells and other serious crimes- and of wearing girdles! of course, this may have been only a stock charge, brought against everyone; but it seems that it must have meant something to the general public, or it would not have been used in days when every monk and friar and nun wore a rope girdle. writers, puzzled by these charges, have suggested that these cords were in some way co

s's theory and would like to know that it was true, i can only say that as far as i am concerned it is 'not proven. to recapitulate, ritualistic magic, kabalistic magic, art magic or black magic are alike attempting to evoke genii, demons or elemental spirits and forcing or bribing them to cause events to occur, the practitioner believing that such spirits have the power to alter nature, to cause storms, floods or earthquakes for instance. they often use blood, skulls and other nasty things for this purpose. the witch dislikes these methods and thinks her ways are best. true, in the past there have been many cases of sorcerers employing witches; but this was as mediums when something of a spiritualistic nature was attempted, that is, trying to communicate with the spirits of departed human

er ways are best. true, in the past there have been many cases of sorcerers employing witches; but this was as mediums when something of a spiritualistic nature was attempted, that is, trying to communicate with the spirits of departed human beings who were willing to communicate, and were neither bribed nor threatened. the witch generally does not believe it is possible to alter nature- to cause storms, for instance; but she does believe that most important events are controlled by some human mind or minds, and that it is often possible to form a link with, and so influence, the minds of others (human or animal) by a means i can only describe as a sort of long-range hypnotism, the results depending on the amount of power raised, the skill in directing it, the sensitivity or otherwise of t

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

d ponder its industry and ingenuity; or we lay on our backs and looked long at the sky, and when the stars came out made shapes from the various groups. everything was possessed of personality, only differing from us in form. knowledge was inherent in all things. the world was a library and its books were the stones, leaves, grass, brooks, and the birds and animals that shared, alike with us, the storms and blessings of earth. we learned to do what only the student of nature ever learns, and that was to feel beauty. we never railed at the storms, the furious winds, and the biting frosts and snows. to do so intensified human futility, so whatever came we adjusted ourselves, by more effort and energy if necessary, but without complaint. even the lightning did us no harm, whenever it came too

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

the chaldeans and the captivity. god has made only 4 women perfect in beauty; sarah, abigail, rahab and esther; eve is not included because she was not born of woman. esther is said to have had golden colored hair. of the 4 cardinal points, god left the north pole unfinished, saying, if there be any my equal let him finish it like the others. this corner is the home of demons, ghosts, devils and storms. pirke of rabbi eleazar, cap. 3. the number 4 is related to jacob, the lesser light, which is the moon. jacob was spelled ioqb, and its initials are those of epithets, iutzr, the former; oushh the maker, quna the possessor, and bvra, the creator. see amos vii. 2, where jacob is called the small. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott in christian dogma, c

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

! arogogoruabrao- thiaf! 5 east- lucifer revealed as azazel, bringer of illumination and love, who resides in shadow and light, cover and cloak my spirit with thy twelve wings, serpent skin covered from the shedding of the dragon, bring now forth the serpent essence of my soul! melek tau'us, beautiful spirit of fire, i summon thee forth! photeth north- set-heh, isolator and strengthening force of storms, that chaos which i have tempered in thy elegance of darkness. i go forth and become as the eye of algol, separate and alone in my being. typhon, present unto me the tcham knive from which i shall stand forth in my dreaming and waking! sender of nightmares ascend through me! ooo west- let now the serpent encircle me, leviathan the coiling dragon of timeless being. i summon your essence unto

as azazel in the earthbound form, the mentioning of twelve wings in reference to the serpent angel. lucifer is the freedom of will from which the individual may seek to strengthen and illuminate the self in ones own discovered light, or black flame. north- the cold north is the direction of not only cain as the lord of horsemen, but also of set-heh the adversary. set is the egyptian god of chaos, storms and darkness. the isolator, set is the adversarial god of change, strength and sufficiency through the will. set is the mask of azazel, the lord of flame. within witchcraft cain is considered the offspring of samael and lilith, thus being the same as baphomet. the angelic/demon higher spirit of cain is azal'ucel, which is reflected in this very rite of self-empowerment. it is through set th

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