Michael Wynn's Occult Reference Library
THE AIR

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BOOK OF BARUCH

ace for ever. 14 learn where is wisdom, where is strength, where is understanding; that thou mayest know also where is length of days, and life, where is the light of the eyes, and peace. 15 who hath found out her place? or who hath come into her treasures? 16 where are the princes of the heathen become, and such as ruled the beasts upon the earth; 17 they that had their pastime with the fowls of the air, and they that hoarded up silver and gold, wherein men trust, and made no end of their getting? 18 for they that wrought in silver, and were so careful, and whose works are unsearchable, 19 they are vanished and gone down to the grave, and others are come up in their steads. 20 young men have seen light, and dwelt upon the earth: but the way of knowledge have they not known, 21 nor underst

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ch has purple highlights. he carries a caduceus wand (the symbol used by doctors, a wand entwined by serpents, which represents the life force).feel a breeze coming from behind him. step 3 say: behind me, vibrate) gah-bray-el."visualize a figure behind you, dressed in blue with some orange highlights. the figure holds a cup and is surrounded by waterfalls or the ocean. try to feel the moisture in the air. step 4 say: on my right, vibrate) mee-chai-el."visualize the archangel michael dressed in a scarlet red robe with green highlights. he is holding a flaming sword. feel the qualities of fire emanating from him. step 5 say: and on my left, vibrate) oh-ree-el."visualize the archangel auriel dressed in earth tones on a fertile landscape. he holds a bundle of wheat. step 6 after you have invok

iritual influences about you now, filtered through the element of water. water is attributed to spirituality, or higher spirituality, and higher forms of love. more in the area of agappe, rather than eros. the final card is placed to the left of the significator. this particular card explains the spiritual influences around you, filtered through the element of earth. in essence, this card sums up the air, fire, and water cards. in addition, it gives you some idea of the energies around you in a mundane aspect. now that you have five cards laid out before you, you can see that the cards form an equal armed cross. the equal armed cross is the tool of the path of tav, which is the universe card in the tarot. it is through the universe card that we enter the higher planes of spirituality. it i

1 10 INITIATION CEREMONY

to the right of hiero. heg: moves to left of hiero. stol: falls in behind hiereus. dad: falls in behind hegemon. all officers face north. hiero: makes sign in front of, and concentric with tablet of the north, an invoking pentagram of earth, saying: hiero: and the elohim said, let us make adam in our image, after our likeness and let him have dominion over the fish of the sea and over the fowl of the air and over the cattle and over all the earth, and over every creeping thing that creepeth over the earth. and the elohim created eth ha-adam in their own image, in the image of the elohim created they them. in the name of adonai melekh and the bride and queen of the kingdom, spirits of earth adore adonai! hiero: hands his sceptre to hiereus and, takes the sword of hiereus, makes the ox in ce

de and queen of the kingdom, spirits of earth adore adonai! hiero: hands his sceptre to hiereus and, takes the sword of hiereus, makes the ox in center of pentagram, saying: hiero: in the name of auriel, the great archangel of earth, and by the sign of the head of the ox- spirits of earth, adore adonai! hiero: returns sword to hiereus and takes mitre-headed sceptre from hegemon and makes cross in the air, saying: hiero: in the names and letters of the great northern quadrangle, spirits of earth, adore adonai! hiero: returns sceptre to hegemon, and takes cup from stolistes, making cross, and sprinkling thrice to north, saying: hiero: in the three great secret names of god, borne upon the banners of the north- emor dial hectega- spirits of earth, adore adonai! hiero: returns cup to stolistes

the form of a double cube, thus representing material form as a reflection and duplication of that which is spiritual. the sides of the altar, together with the top and bottom, consist of ten squares, thus symbolizing the ten sephiroth of which the basal one is malkuth, the realization of the rest upon the material plane, behind which the others are 'concealed. for were this double cube raised in the air immediately above your head, you would but see the single square forming the lowest side, the others from their position being concealed from you. just so, behind the material universe, lies the concealed form of the majesty of god. the altar of incense was overlaid with gold to represent the highest degree of purity, but the altar before you is black to represent the terrestrial earth. le

ible body. upon the cubical altar, were fire, water, and. incense three mother letters of the hebrew alphabet; aleph, mem, and shin. mem is silent, shin; is sibilant, and aleph is the tongue of a balance between these contraries in equilibrium, reconciling and mediating between them. in this is a great mystery, very admirable and recondite. the fire produced the heavens, the water, the earth, and the air is the reconciler between them. in the year, they bring forth the hot, the cold, and the temperate seasons, and in man, they are imaged in the head, the chest, and the trunk. i now confer upon you the mystic title of periclinus de faustis, which signifies that on this earth you are in a wilderness, far from the garden of the happy. and give you the symbol of aretz which is the hebrew name

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ur eorum deum fuisse locutum, quem fanatici nominant wodanum (al. wisodano, a mere copyist's or reader's error for wuodano. tunc langobardi cum clamassent, qui instituerat nomen, conccdcrd victoriam, in hoc praelio chunos superant (bouquet 2, 406; according to pertz, all tli.e mss. read wodano) in this account, frea and her advice are nowhere; the voice of the god, giving the name, is heard up in the air. it was the custom for any one who bestowed a name, to follow it up with a gift^ wodan felt himself bound to confer the victory on those for whom he had found a new national name. in this consisted the favour of fortune, for the people, in dressing up their wives as men, had thought of nothing but swelling the apparent numbers of their warriors. i need scarcely remind the reader, that this

alholl, being guest at valholl, ib. 1, 106. among the christians, these were turned into curses: far p4 til o&ins! offins eigi j?ik! may osin's have thee (see suppl. here is shown the inversion of the kindly being, with whom one fain would dwell, into an evil one,2 whose abode inspires fear and dread. further on, we shall exhibit more in detail the way in which wuotan was pictured driving through the air at the head of the' furious (wtitende) host' named after him. valholl (aula optionis) and valkyrja obviously express the notion of wish and choice (germ, wahl, scotch wale. of the peculiarities of figure and outward appearance of this god, which are brought out in such bold relief in the northern 1 bopp's nalas, p. 264. 2 so wuotan's name of itself degenerates into the sense of hwy (wut) a

e name given him in the grimnismal, i should have supposed it was the intention of the christians to degrade the old god by mean clothing, or else that, wrapt in his mantle, he was trying to conceal himself from christians. have we a right here to bring in the pileati of jornandes? a saga in saxo, p. 12, tells prettily, how the mind old god takes up a proteg^ in his cloak, and carries him through the air, but hading, peeping through a hole in the garment, observes that the horse is stepping over the sea-waves. as for that heklumad'r of the hat with its rim turned up, he is our hakolberend at the head of the wild host, who can at once be turned into a gothic^ conf. tritas in the fountain, kulin in hofer 1, 290. ace. to the popiilar religion, you must not look into running water, because you

din with the ravens on his shoulder; the reverse has ruues, kunstbl. 1844, no. 13, p. 52. wodan. 149 noticeable for its double form: bijii&l esa bijlindi, sn. 3; sicm. 46' has biblindi. as bif (germ, beben) signifies motus, aer, aqua, the quaking element, and the as \vsq is lenis, ohg. lindi, on. linr (for linnr; an as. biflise, beoflise, ohg. pepalindi, might be suggested by the soft movement of the air, a very apt name for tlie all-penetrating god; but these forms, if they gave rise to the norse term, are no longer found in as. or ohg. wuotan's dominion both over the air and over the water explains, how it is that he walks on the waves, and comes rushing on the gale. it is 05inn that sends wind to the ships, fornm. sog. 2, 16, hence a good sailing wind is called oshahjrr, ssem. 16o, i.c^

ites with the thundergod, in whose service they seem to be employed. the norse mythology provides tliorr with a wonderful hammer named miolnir (mauler, tudes, contundens, which he hurls at the giants, seem. 57^ 67^ 68; it is also called pru&hamar, strong hammer, sam. 67^ 68^ and has the property of returning into the god's hand of itself, after being thrown, sn. 132, as this hammer files tlirough the air (er hann kemr a lopt, sn. 16, the giants know it, lightning and thunder precede the throwing of it: j?vi naest sa hann (next saw he, giant hrungnir; cldingar oc heyrsi prumur storar, sa hann j^a thor i asmosi, for hann akaflega, oc reiddi liamarin oc jcastaffi, sn. 109. this is obviously the crushing thunderbolt, which descends after lightning and thunder, which was nevertheless regarded a

3 8 INITIATION CEREMONY

face east. hiero (knocks) let us adore the lord and king of water. elohim tzabdoth, elohim of hosts, glory be unto the ruach elohim who moved upon the face of the waters of creation. amen all salute. hiero: quits his throne and proceeds to the west. gives one knock. all face west. hiero: standing before the tablet of water, he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and the elohim said, let us make adam in our image, after our likeness, and let them have dominion over the fish of the sea. in the name of el, strong and powerful, and in the name of elohim tzabaoth, spirits of water adore your creator. hiero: taking cup of water from before tablet and making therewith the sign of the eagle in the air before it. hiero: in the name of gabriel, the

as symbolizing the alternation of the masculine and feminine natures. these are again subdivided into 36 rays representing the 36 decanates or sets of 10 degrees in the zodiac, and these again into 72 typifying the 72 quinaries or sets of 5 degrees and the 72 fold name shem- ha-mephorasch. thus the sun itself embraces the whole creation in its rays. the 7 hebrew yods on each side falling through the air, refer to the solar influence descending. the wall is the circle of the zodiac and the stones are its various degrees and divisions. the two children standing respectively on water and earth, represent the generating influence of both brought into action by the rays of the sun. they are the two inferior or passive elements, as the sun and the air above them are the superior and active elem

nfinite perfections, 0 height which reflectest thyself in the depth, o depth which exhalest thyself into the height, lead us into the true life through intelligence, through love. lead us unto immortality through sacrifice, so that we may be found worthy to offer one day unto thee, the water, the blood and the tears, for the remission of sins. amen. hiero: makes banishing circle and pentagrams in the air in front of tablet with his scepter. hiero: depart ye in peace unto your abodes and habitations, may the blessing of el be upon you. be there ever peace between us and you, and be ye ready to come when ye are called. hiero: knocks and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple closed in the grade of practicus. hiero (knocks 1, 3, 1, 3) hier

4 7 INITIATION CEREMONY

of the sphere of mars. hiero (knocks) all rise and face east. hiero: let us adore the lord and king of fire. hiero: tetragrammaton tzabaoth. blessed be thou, the leader of armies is thy name! amen. all salute. hiero: quits his throne and proceeds to south and knocks. all face south. hiero: stands before the tablet of fire. he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and elohim said, let us make adam in our image after our likeness, and let them have dominion. in the name of elohim, mighty and ruling, and in the name of tetragrammaton tzabaoth, spirits of fire, adore your creator. hiero: takes the incense from before the tablet, and making therewith the sign leo in the air before it. hiero: in the name of michael the great archangel of fire, an

ur elemental empire. there our continual exercise is to praise and to adore thy desires. there we ceaselessly burn with eternal aspiration unto thee o father, o mother of mothers, o archetype eternal of maternity and of love, o son, the flower of all sons, form of all forms, soul, spirit, harmony and numeral of all things. amen. hiero: making with his scepter the banishing circle and pentagram in the air in front of the tablet. hiero: depart ye in peace unto your abodes and habitations. may the blessing of elohim be upon you. be there ever peace between us and you and be ye ready to come when ye are called (knocks) hiero: returns to place. all face east. hiero: in the name of tetragrammaton tzabaoth, i declare this temple closed in the grade of philosophus. hiero (knocks 3, 3, 1) hiereus (

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

key to this first stage. the action this is the stage where you use actions to endow the symbol with magical energies. this is part of the continuous process of translating your magical thoughts and words from the first stage, the inner plan, to manifestation as the impetus for success or fulfilment in the everyday world. these energies amplify your own. for example, passing incense, representing the air element, over the symbol activates the innate power of rushing winds that cut through inertia and bring welcome change, harnessing the energies of wide skies in which there are no limits, soaring like eagles, carrying your wishes to the sun. you can unite other elemental forces by using the appropriate tools and substances. similarly, you might begin a chant, a medley of goddess names or a

xtinguish your candle of need, you may shout: it is free, the power is mine! or, at the point of release, you may throw your extended hands wide in an arc above your head. if the ceremony is formal and you are using an athame, you can at this moment bring it in front of you to mark the invisible cutting of the knot holding the power. pull your visualised or actual knots tight, cut them, leap into the air, shouting: the power is free! or it is done! sometimes there is just a sudden stillness, as the power leaves. afterwards, you need to ground the energies by sitting or lying on the ground and letting excess energies fade away into the earth as you press down with your hands and feet. the four elements i have mentioned the use of the elements in rituals. in magick, there are four elements

ircle me, enfold me, goddess radiance bright. if you do not want to use the goddess as a focus for your magick, you can substitute the word 'god' or say 'golden radiance bright. you can also create your own chant, if you prefer, that may change from line to line, or use a simple mantra, such as: touch me, enfold me, enclose me* when you feel the power reaching a climax, cast the scarves high into the air and hug the tree, pressing your feet down hard to ground your energy and receive healing light from the trunk. if you are working alone, you may feel that in a sense you are not alone but are joining with the tree spirits and devas, the higher forces of nature who will dance with you as you spiral. you may even see their luminous outlines* if you are working in a group, when you feel the p

three main religions of the western world -christianity, judaism and islam. for more information, see pages 200 and 236. alternatively, you may wish to call upon powerful goddess forms: isis, ishtar, cerridwen, innana, shakti, yoruba, danu, kali and aine, protect, empower and inspire this magical endeavour. you can embellish the casting ceremony as much as you like, perhaps drawing pentagrams in the air at the four main compass points, and combining this with lighting the four elemental candles. some practitioners like to cast a circle and then welcome other members of the group to enter, sealing the circle with a diagonal up-and-down slashing movement of their power hand (the one they write with, or a wand or an athame (an athame is a double-edged knife used in formal rituals. it represe

m in light. in this way, the circle is created in human dimensions and is as large or small as is required by the actual formation. the circle made to fit the group is far better magically than the group made to fit the circle, for the group is the circle. if you want to visualise a circle, use a clear, pointed quartz crystal, or wand, or the forefinger of your power hand, and draw an outline, in the air at chest level or on the ground. the circle extends wherever you draw it from the ground upwards to above your head like a wall of gold. again, begin in the north, and continue in an unbroken, circular movement. remember, the circle is created with your own power, amplified if you wish by the sacred guardians or powers you may invoke. for this reason, creating a light body and thus drawing

ABRAMELIN1

but vanity, low curiosity, and a pure deception of the demon, leading to no useful end imaginable, and tending to the loss of the soul. and when i had the veritable knowledge of the sacred magic, i both forgot them, and banished them from mine heart. that impious bohemian,24 with the aid and assistance of his associate, performed astounding feats. he rendered himself invisible, he used to fly in the air, he used to enter through the keyholes into locked-up rooms, he knew our greatest secrets, and once he told me things which god alone could know. but his art cost him too dear, for the devil had made him swear in the pact that he would use all his secrets to the dishonour of god, and to the prejudice of his neighbour. ultimately his body was found dragged through the streets, and his head

worked with a young woman, who one evening invited me to go with her, assuring me that without any risk she would conduct me to a place where i greatly desired to find myself. i allowed myself to be persuaded by her promises. she then gave unto me an unguent, with which i rubbed the principal pulses of my feet and hands; the which she did also; and at first it appeared to me that i was flying in the air in the place which i wished, and which i had in no way mentioned to her. 7 of abramelin the mage 15 i pass over in silence and out of respect, that which i saw, which was admirable, and appearing to myself to have remained there a long while, i felt as if i were just awakening from a profound sleep, and i had great pain in my head and deep melancholy. i turned round and saw that she was se

ABRAMELIN2

c. here, they say, we have the planetary hours, and the planet appropriate to each hour. o what planets! o what fine order! tell me, i pray you, what advantage you get by this division. you will reply: a very great one, because it shows us in all things, either good or bad fortune! i tell you, and i repeat absolutely, that this is in no way true; that they produce thus a change of the time and of the air, i in part concede; but do me the grace to tell me how ye do divide the planetary hours. i know that ye begin the first hour of the day with the planet which itself giveth the name unto the day, as sunday is ascribed to the sun, monday to the moon, tuesday to mars, wednesday to mercury, thursday to jupiter, friday to venus, and saturday to saturn; then ye divide the length of the day into

a living person would do, and this during a space of seven years by means of the spirits) chapter xiv (the twelve symbols for the twelve hours of the day and of the night, to render oneself invisible unto every person) of abramelin the mage 97 chapter xv (for the spirits to bring us anything we may wish to eat or to drink, and even all (kinds of food) that we can imagine) chapter xvii (to fly in the air, and travel any whither) chapter xix (for every description of affection and love) chapter xx (to excite every description of hatred and enmity, discords, quarrels, contentions, combats, battles, loss, and damage) chapter xxiv (to discover any theft that hath occurred) chapter xxvi (to open every kind of lock without a key, and without making any noise) chapter xxix (to cause armed men to

(to cause any spirit to appear, and take any form, such as of man, animal, bird, etc) chapter iv (for divers visions) chapters v (how we may retain the familiar spirits bond or free, in whatsoever form) chapter xiii (to cause a dead body to revive, and perform all the functions which a living person would do, and this during a space of seven years, by means of the spirits) chapter xvii (to fly in the air, and travel any whither) chapter xxvii (to cause visions to appear) chapter xxix (to cause armed men to appear) amaimon and ariton together perform: chapter xxvi (to open every kind of lock without key, and without making any noise) oriens alone performeth: chapter xxviii (to have as much gold and silver as one may wish, both to provide for one s necessities, and to live in opulence) paimo

kind, or after whatsoever fashion, it may be. then shall you place the symbol which is referable unto it thereon, and it will no longer be possible for it to disappear into the ground, nor for it to be carried away. furthermore, the sacred magic 104 the spirits destined unto the guard of this treasure will flee, and you can then dispose of it as you wish, and take it away. chapter xvii (to fly in the air and travel anywhere) name the place whitherunto you wish to travel, and place the symbol upon your head, under the bonnet or the hat; but take well heed lest the symbol fall from off you through negligence or want of caution. do not journey at night-time unless necessity or some pressing reason thereto compelleth you, but select the day-time, and that serene and calm. chapter xviii (to hea

ABRAMELIN3

red d. no. d is an acrostic of g e squares. leviatan from hebrew= the piercing or twisting serpent. this square should probably be numbered b. no. e is an acrostic of c f squares. satan from hebrew shtn= an adversary. adama from hebrew admh= reddish earth. the sacred magick 133 the fourth chapter. or divers visions (i) for mirrors of glass and crystal( c) in caverns and subterranean places( d) in the air( e) in rings and circlets( f) in wax( g) in fire( h) in the moon( i) in the water( j) in the hand (1) g i l i o n i n i l i o n i n (2) e t h a n i m t h a n i m (3) a p p a r e t p p a r e t (4) b e d s e r e l i e l e d i a p i s s e p p e d e l i e l e r e s d e b of abramelin the mage 134 notes to chapter iv (a) the symbols of this chapter are manifested only by the angels or by the gu

f squares. cahil means gathered together. no. b j is a square of d g squares. ariton is one of the i sub-princes of the evil spirits. no. c a is a square of d g squares. orimel is evidently here used as the name of a spirit. oirin is a chaldaic word meaning angelic watchers over the kingdoms of the earth. orion may also come from this word. the sacred magick 169 the seventeenth chapter. o fly in the air and travel any whither( b) in a black cloud( c) in a white cloud( d) in the form of an eagle( f)*in the form of a crow (or raven( e) in the form of a vulture( g) in the form of a crane. c notes to chapter xvii (a) the symbols of this chapter are manifested in part by the angels, and in part also by the evil spirits (b) oriens, paimon, ariton, and amaimon execute the operations hereof by me

ADDTLS

it is from this cross that two vitally important divine names are derived. these two divine names serve to "call forth" and "command" the angels and spirits of the lesser angle. thou shall invoke these names when any lesser angle angel is invoked on a square within the lesser angles. the vertical line provideth on the sephirotic cross a name of six letters, reading from top to bottom. example: in the air lesser angle of the a tablet, thou shall find the name idoigo. thou shall invoke this angel to "call forth" sub-servient angels of the lesser angle. these angels of the lesser angle are under no obligation to respond to invocation without the correct method of calling them, utilizing the calling angel. reading the cross bar from left to right comes the angelic name of 5 letters. this is th

e signs. therefore to each of the decanate squares on the great cross will be attributed one of the small cards of the 17 tarot. 2, 3, and 4, of each of the four suits of tarot are referred to cardinal signs, 5, 6, and 7 to the kerubic or fixed signs; and 8, 9, and 10 to the mutable signs. thus in the a tablet, the great cross shows the tarot and decanate attributions as shown. the great cross of the air tablet showing tarot and decanate attributions diagram i the attribution of the sephiroth to the ten squares of the sephirotic cross is shown on the admission badge to the 27th path of p, and reproduced in one of the knowledge lectures. the planetary attributions to the sephirotic cross as used in the enochian system are rather different from those used on the tree of life. but the system

ADEPTUS MINOR INITIATION

erefore, the four elements are bound to each kerubic emblem counterchanged with the color of the element wherein they operate; even as in the vision of ezekiel each kerub had four faces and four wings. forget not therefore that the tablets and the \ybwrk are the guardians of the tomb of the adepti. let thy tongue keep silence on our mysteries. restrain even the thought of thy heart lest a bird of the air carry the matter" 18 temple set up at 2nd point of the 5=6 ritual third "upon more closely examining the door of the tomb, you will perceive, even as frater n.n, and those with him did perceive, that beneath the cxx in the inscription were placed the characters ix thus: post cxx annos patebo ix this being equivalent to post annos lux crucis patebo, at the end of 120 years, i, the light of

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

tva, who would resent you bitterly if he could see you, and tick you off in no uncertain terms for being such a fool as to think you could dodge the difficulties of research by the aid of a set of conventions which have little or nothing to do with actual conditions. formidable indeed are the obstacles we have created by the simple process of destroying our fetters. the analogy of the conquest of the air holds excellently well. the things that worry the pedestrian worry us not at all; but to control a new element your yama must be that biological principle of adaptation to the new conditions, adjustment of the faculties to those conditions, and consequent success in those conditions, which were enunciated in respect of planetary evolution by herbert spencer and now generalised to cover all

a typewriter is going in the room; for all i know, you could sleep peacefully through an air-raid. that has nothing to do with it. as soon as you start the practices you will find, if you are doing them properly, that you are hearing sounds which you never heard before in your life. you become hypersensitive. and as you have five external batteries bombarding you, you get little repose. you feel the air on your skin with about the same intensity as you would previously have felt a fist in your face. 5. to some extent, no doubt, this fact will be familiar to all of you. probably most of you have been out at some time or other in what is grotesquely known as the silence of the night, and you will have become aware of infinitesimal movements of light in the darkness, of elusive sounds in the

with the emergencies that are likely to arise. a good disciplinarian might carry on fairly well, at a pinch, in a suite in claridge's. but against this it may be urged that one has to reckon with unseen forces. the most impossible things begin to happen when once you get going. it is not really satisfactory to start serious yoga unless you are in a country where the climate is reliable, and where the air is not polluted by the stench of civilisation. it is extremely important, above all things important, unless one is an exceedingly rich man, to find a country where the inhabitants understand the yogin mode of life, where they are sympathetic with its practices, treat the aspirant with respect, and unobtrusively assist and protect him. in such circumstances, the exigency of yama and niyama

und a little alarming to the instructed alienist. there is a similar feeling which occurs in certain types of insanity. 27. the fourth state is levitation. the hindus claim that 'jumping about like a frog' implies a genuine loss of weight, and that the jumping is mainly lateral because you have not perfected the process. if you were absolutely balanced, they claim that you would rise quietly into the air. i do not know about this at all. i never saw it happen. on the other hand, i have often felt as if it were happening; and on three occasions at least comparatively reliable people have said that they saw it happening to me. i do not think it proves anything. these practices, asana and pranayama, are, to a certain extent, mechanical, and to that extent it is just possible for a man of extr

g 'the carnal mind is enmity against god' one might almost say that the essence of st. paul's epistles is a struggle against mind 'we war not against flesh and blood- you know the rest- i can't be bothered to quote it all- eph. vi. 12. 9. it is st. paul, i think, who describes satan, which is his name for the enemy, owing to his ignorance of the history of the world, as the prince of the power of the air; that is, of the ruach, of the intellect; and we must never forget that what operated the conversion of st. paul was the vision on the road to damascus. it is particularly significant that he disappeared into the desert of arabia for three years before coming forward as the apostle to the gentiles. st. paul was a learned rabbi; he was the favourite pupil of the best expositor of the hebrew

ALEISTER CROWLEY ACROSS THE GULF

s too heavy for me to wield with ease; yet i lifted it, an struck feebly at the claws of he bear. so much i wounded him that in his pain he dropped and withdrew and began to lick his paws. thus he forgot about me; and i, growing bolder, ran out upon him. he opened his mouth; but before he could rise, i thrust the sword down it. he tossed his head; and i, clinging to the swordhilt, was thrown into the air, and fell heavily upon my shoulder. my head too struck the ground; and i lay stunned. when i came to myself it was that a party of men and women had thrown water in my face and uttered the spells that revive from swoon. beside me, close beside me, lay mine enemy dead; and i, not forgetful of my quest, took page 6 gulf.txt the blade of the sword (for it was snapt) and cut off the secret par

as it seemed with fierce intensity, with some passion that knotted up her muscles, so that her arms writhed like wounded snakes. also the veins of her forehead swelled, and foam came to her lips. we thought that she had died; her body swelled and shuddered; last of all a terrible cry burst from her throat, inarticulate, awful. yet all this while the veil glittered, though something sombrely. also the air was filled with a wild sweeping music, which rent our very ears with its uncouth magic. for it was like no music that i had ever heard before. at last the priestess tore herself away from the veil and reeled- as one drunken- down the temple. sighs and sobs tore her breast; and her nails made bloody grooves in her wet flanks. page 25 gulf.txt on a sudden she espied me and my companion; with

m to build. and there i attained felicity; for uniting my consciousness with the gods, i obtained the expansion of that consciousness. is not the kingdom of the dead a mighty kingdom? so i perceived the universe as it were a single point of infinite nothingness yet of infinite extension; and becoming this universe, i became dissolved utterly therein. moreover, my body lifted itself up and rose in the air to a great height beyond the shadow of the earth, and the earth rolled beneath me; yet of all this i knew nothing, for that i was all these things and none of them. moreover i was united with isis the mother of osiris, being yet her brother and her lord. woe, woe to me! for all this was but partial and imperfect; nor did i truly understand that which occurred. only this i knew, that i shou

onfirming them in this, they agreed cheerfully and boasted themselves. now then did i swathe them one by one in the grave-clothes of osiris, binding upon the breast and image, truly consecrated, of the god, with a talisman against the four elements. then i set them one by one upon a narrow and lofty tower, balanced, so that the least breath of wind would blow them off into destruction. those whom the air spared i next threw into nile where most it foams and races. only a few the water gave back again. these, however, did i bury for three days in the earth without sepulchre or coffin, so that the element of earth might combat them. and the rare ones whom earth spared i cast upon a fire of charcoal. now who is prepared for these ordeals (being firstly attuned to the elements) findeth them ea

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

a. being about three hours from dawn, in the nineteenth of shabatu, i was awakened by the howl of a dog, perhaps of a wolf, uncommonly loud and close at hand. the fire had dies to its embers, and these red, glowing coals cast a faint, dancing shadow across the stone monument with the three carvings. i began to make haste to build another fire when, at once, the gray rock began to rise slowly into the air, as though it were a dove. i could not move or speak for the fear that seized upon my spine and wrapped cold fingers around my skull. the dik of azug-bel-ya was no stranger to me than this sight, though the former seemed to melt into my hands! presently, i heard a voice, softly, some distance away and a more practical fear, that of the possibility of robbers, took hold of me and i rolled b

arvings on the stone monument were glowing a flame red colour, as though the rock were on fire. the figures were murmuring together in prayer or invocation, of which only a few words could be heard, and these in some unknown tongue; though, anu have mercy on my soul, these rituals are not unknown to me any longer. the figures, whose faces i could not see or recognise, began to make wild passes in the air with knives that glinted cold and sharp in the mountain night. from beneath the floating rock, out of the very ground where it had sat, came rising the tail of a serpent. this serpent was surely larger than any i had ever seen. the thinnest section thereof was fully that of the arms of two men, and as it rose from the earth it was followed by another, although the end of the first was not

e others, to see if the same fortune had also befallen them. walking back up the slope that i had so fearfully run down only moments ago, i came across yet another of the dark priests, in identical condition to the first. i kept walking, passing more of the robes as i went, not venturing to overturn them any longer. then, i finally came upon the grey stone monument that had risen unnaturally into the air at the command of the priests. it now upon the ground once more, but the carvings still glowed with supernatural light. the serpents, or what i had then though of as serpents, had disappeared. but in the dead embers of the fire, now cold and black, was a shining metal plate. i picked it up and saw that it also was carved, as the stone, but very intricately, after a fashion i could not unde

east, then to the south, and to the west, the number of turns being equal to the special number of the star. seventh, thou must needs arrive back at the centre of the gate, before thine altar, at which time thou must fall to the ground, looking neither to the right no to the left at what may be moving there, for these operations attract many kinds of wandering demon and ghost to the gates, but in the air above the altar whereupon thou wilt presently see the gate opening for thee and the spirit-messenger of the sphere greeting thee in a clear voice, and giving thee a name, which thou must remember, for that is the name of thy passing the gate, which thou must use each time thou passeth thereby. the same spirit-messenger will meet thee and, if thou know not thy name, he will forbid thee entr

and the gate between the worlds. know, fourthly, that it is become the obligation of the priests of the flame and the sword, and of all magick, to bring their power to the underworld and keep it chained thereby, for the underworld is surely the gate forgotten, by which the ancient ones ever seek entrance to the land of the living, and the ministers of absu are clearly walking the earth, riding on the air, and upon the earth, and sailing silently through the water, and roaring in the fire, and all these spirits must be brought to subjection to the person of the priest of magick, before any else. or the priest becomes prey to the eye of death of the seven annunnaki, lord of the underworld, ministers of the queen of hell. know, fifthly, that the worshippers of tiamat are abroad in the world

ALEISTER CROWLEY BOOK OF LIES

t any book for free on: www.abika.com 72 [75] 33 kappa-epsilon-phi-alpha-lambda-eta lambda-gamma baphomet a black two-headed eagle is god; even a black triangle is he. in his claws he beareth a sword; yea, a sharp sword is held therein. this eagle is burnt up in the great fire; yet not a feather is scorched. this eagle is swallowed up in the great sea; yet not a feather is wetted. so flieth he in the air, and lighteth upon the earth at his pleasure. so spake iacobus burgundus molensis(17) the grand master of the temple; and of the god that is ass-headed did he dare not speak. book of lies get any book for free on: www.abika.com 73 [76] commentary( lambda-gamma) 33 is the number of the last degree of masonry, which was conferred upon frater p. in the year 1900 of the vulgar era by don jesus

e greenness, fertility, and earthiness of things is the lady of libra, lamed. in paragraph 7 we turn to the so-called jetziratic attribution of pentagrammaton, that followed by dr. dee, and by the hindus, tibetans, chinese and japanese. fire is the foundation, the central core, of things; above this forms a crust, tormented from below, and upon this condenses the original steam. around this flows the air, created by earth and water through the action of vegetation. such is the globe; but all this is a mere strain in the aethyr, alpha-iota-theta-eta-rho. here is a new pentagrammaton, presumably suitable for another analysis of the elements; but after a different manner. alpha( alpha) is air; rho( rho) the sun; these are the spirit and the son of christian theology. in the midst is the fathe

ALEISTER CROWLEY LIBER CHANOKH

lord and king of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha. alga. exarp [make the invoking pentagram of air in these names: hwhy. yj la ydc] and elohim said: let us make adam in our own image, after our likeness, and let them have dominion over the fowls of the air. in the names of hwhy and of yj la ydc, spirits of air, adore your creator [with air-dagger (or other suitable weapon) make the sign of aquarius] in the name of lapr and in the sign of the man, spirits of air, adore your creator [make the cross] in the names and letters of the great eastern quadrangle, spirits of air, adore your creator [hold dagger aloft] in the three great secret names o

alley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invoking pentagram of earth and pronouce this name ]lm ynda] and elohim said: let us make man in our own image; and let them have dominion over the fish of the sea and over the fowl of the air; and over every creeping thing that creepeth upon the earth. and the elohim created ath-ha-adam: in the image of the elohim created they them; male and female created they them. in the name of ]lm ynda and of the bride and queen of the kingdom; spirits of earth, adore your creator [make the sign of taurus] in the name of layrwa, great archangel of earth, spirits of earth, adore your creato

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

he actions even of wild animals. he has employed poetic genius for political purposes (15) every force in the universe is capable of being transformed into any other kind of force by using suitable means. there is thus an inexhaustible supply of any particular kind of force that we may need (illustration: heat may be transformed into light and power by using it to drive dynamos. the vibrations of the air may be used to kill men by so ordering them in speech as to inflame war-like passions. the hallucinations connected with the mysterious energies of sex result in the perpetuation of the species (16) the application of any given force affects all the orders of being which exist in the object to which it is applied, whichever of those orders is directly affected (illustration: if i strike a

y one else shall comply with one's own standards is to outrage, not only him, but oneself, since both parties are equally born of necessity (25) every man must do magick each time that he acts or even thinks, since a thought is an internal act whose influence ultimately affects action, thought it may not do so at the time (illustration: the least gesture causes a change in a man's own body and in the air around him; it disturbs the balance of the entire universe, and its effects continue eternally throughout all space. every thought, however swiftly suppressed, has its effect on the mind. it stands as one of the causes of every subsequent thought, and tends to influence every subsequent action. a golfer may lose a few yards on his drive, a few more with his second and third, he may lie on

ut reference to the mosquito; we might discover one day that the germ is only active when certain events are transpiring in some nebula<history of the earth is included in the period of some such relation; so that we cannot possibly be sure that we may deny "malarial fever is a function of the present precession of the equinoxes, or when so apparently inert a substance as argon is present in the air in certain proportions "we may therefore admit quite cheerfully that magick is as mysterious as mathematics, as empirical as poetry, as uncertain as golf, and as dependent on the personal equation as love "that is no reason why we should not study, practice and enjoy it; for it is a science in exactly the same sense as biology; it is no less an art that sculpture; and it is a sport as much

e else. the distance of one's magical target and the accuracy of one's magical rifle are factors in the success of one's magical shooting in just the same way as at bisley. the law of magical gravitation is as rigid as that of newton. the law of inverse squares may not apply; but some 111 such law does apply. so it is for everything. you cannot produce a thunderstorm unless the materials exist in the air at the time, and a magician who could make rain in cumberland might fail lamentably in the sahara. one might make a talisman to win the love of a shop-girl and find it work, yet be baffled in the case of a countess; or vice versa. one might impose one's will on a farm, and be crushed by that of a city; or vice versa. the master therion himself, with all his successes in every kind of magic

how your own body would look if you were standing in its place; try to transfer your consciousness to the body of light. your own body has its eyes shut. use the eyes of the body of light to describe the objects in the room behind you. don't say "it's only an effort of subconscious memory. the time to test that is later on. as soon as you feel more or less at home in the fine body, let it rise in the air. keep on feeling the sense of rising; keep on looking about you as you rise until you see landscapes or beings of the astral plane. such have a quality all their own. they are not like material things- they are not like mental pictures- they seem to lie between the two. after some practice has made you adept, so that in the course 146 of any hour's journey you can reckon on having a fairly

ALEISTER CROWLEY MAGICK WITHOUT TEARS

l without continual practice. no one can join with you- off you go again! no, no, a thousand times no: this is the practice par excellence where you have to do it all yourself. the vibration of godnames: that perhaps, i can at least test you in. but don't you dare come up for a test 20 until you've been at it- and hard- for at least 100 exercises. i think this is your trouble about being "left in the air" when i "present many new things" to you, the sting is in the tail- the practice that vitalizes it. doctrinal stuff is fine "lazily, lazily, drowsily, drowsily, in the noo-on-dye shaun" an ounce of your practice is worth a ton of my teaching. get that. it's all your hatred of hard work: magic without tears get any book for free on: www.abika.com 34 "go to the ant thou sluggard! consider he

he actions even of wild animals. he has employed poetic genius for political purposes) 15. every force in the universe is capable of being transformed into any other kind of force by using suitable means. there is thus an inexhaustible supply of any particular kind of force that we may need (illustration: heat may be transformed into light and power by using it to drive dynamos. the vibrations of the air may be used to kill men by so ordering them in speech as to inflame war-like passions. the hallucinations connected with the mysterious energies of sex result in the perpetuation of the species) 16. the application of any given force affects all the orders of being which exist in the object to which it is applied, whichever of those orders is directly affected (illustration: if i strike a

nyone else shall comply with one's own standards is to outrage, not only him, but oneself, since both parties are equally born of necessity) 25. every man must do magick each time that he acts or even thinks, since a thought is an internal act whose influence ultimately affects action, thought it may not do so at the time (illustration: the least gesture causes a change in a man's own body and in the air around him: it disturbs the balance of the entire universe and its effects continue eternally throughout all space. every thought, however swiftly suppressed, has its effect on the mind. it stands as one of the causes of every subsequent thought, and tends to influence every subsequent action. a golfer may lose a few yards on his drive, a few more with his second and third, he may lie on t

meals, and i thought i ought to look into his room to see if all was well. i must explain that i have known only two european women and three european men who could sit in the attitude called padmasana, which is that usually seen in seated images of the buddha. of these men, allan was one. he could knot his legs so well that, putting his hands on the ground, he could swing his body to and fro in the air between them. when i looked into his room i found him not seated on his meditation mat, which was in the centre of the room at the end farthest from the window, but in a distant corner ten or twelve feet off, still in his knotted position, resting on his head and right shoulder, exactly like an image overturned. i set him right way up, and he came out of his trance. he was quite unconsciou

d he came out of his trance. he was quite unconscious that anything unusual had happened. but he had evidently been thrown there by the mysterious forces generated by pranayama "there is no doubt whatever about this phenomenon; it is quite common. but the yogis claim that the lateral motion is due to lack of balance, and that if one were in perfect spiritual equilibrium one would rise directly in the air. i have never seen any case of levitation, and hesitate to say that it has happened to me, thought i have actually been seen by others, on several occasions, apparently poised in the air. for the first three phenomena i have found no difficulty in devising quite simple physiologi- 32 magic without tears get any book for free on: www.abika.com 178 cal explanations. but i can form no theory

ALEISTER CROWLEY MEDITATION

egard to their crabbed ethics; but when they get on the subject of results of meditation, they completely lose their heads. they exhaust the possibilities of poetry to declare what is demonstrably untrue. for example, we find in the shiva sanhita that "he who daily contemplates on this lotus of the heart is eagerly desired by the daughters of gods, has clairaudience, clairvoyance, and can walk in the air" another person "can make gold, discover medicine for disease, and see hidden treasures" all this is filth. what is the curse upon religion that its tenets must always be associated with every kind of extravagance and falsehood? there is one exception; it is the a'.a, whose members are extremely careful to make no statement at all that cannot be verified in the usual manner; or where this

es" shows us that that evidence is normally accepted; but a man of science does nothing of the sort. he is so well aware that his senses constantly deceive him, that he invents elaborate instruments to correct them. and he is further aware that the universe which he can directly perceive through sense, is the minutest fraction of the universe which he knows indirectly. for example, four-fifths of the air is composed of nitrogen. if anyone were to bring a bottle of nitrogen into this room it would be exceedingly difficult to say what it was; nearly all the tests that one could apply to it would be negative. his senses tell him little or nothing. argon was only discovered at all by comparing the weight of chemically pure nitrogen with that of the nitrogen of the air. this had often been done

ltimately the magical will so identifies itself with the man's whole being that it becomes unconscious, and is as constant a force as gravitation. one may even be surprised at one's own acts, and have to reason out their connection. but let it be understood that when the will has thus really raised itself to the height of destiny, the man is no more likely to do wrong than he is to float off into the air. one may be asked whether there is not a conflict between this development of the will and ethics. the answer is yes. in the grand grimoire we are told "to buy an egg without haggling; and attainment, and the next step in the path of attainment, is that pearl 73 of great price, which when a man hath found he straightway selleth all that he hath, and buyeth that pearl. with many people cust

ifixion. the calvary cross should be of six squares, an unfolded cube, which cube is this same philosophical stone. meditation will reveal many mysteries which are concealed in this symbol. the sword or dagger is attributed to air, all-wandering, all-penetrating, but unstable; not a phenomenon subtle like fire, not a chemical combination like water, but a mixture of gases<air would be too fierce for life; it must be largely diluted with the inert nitrogen. the rational mind supports life, but about seventy-nine per cent. of it not only refuses itself to enter into combination, but prevents the remaining twenty-one per cent. from doing so. enthusiasms are checked; the intellect is the great enemy of devotion. one of the tasks of the magician is to manage somehow

liber xvi (xvi in the taro is pe, mars, the sword> of this it is also spoken by st. paul in his epistle to the church in thessalonica "for the lord shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of god; and the dead in christ shall rise first. then we which are alive and remain shall be caught up together with them into the clouds to meet the lord in the air; and so shall we be for ever with the lord" the stupid interpretation of this verse as prophetic of a "second advent" need not concern us; every word of it is, however, worthy of profound consideration "the lord" is adonai- which is the hebrew for "my lord; and he descends from heaven, the supernal eden, the sahasrara cakkra in man, with a "shout" a "voice" and a "trump" again airy symbols

ALEISTER CROWLEY SEPHER SEPHIROTH

ce (ps 8:1) ryd) a path, narrow way xrw) posterior; the reversed part rwx) a rising; to rise gas the sun h; to give light xrz to encompass rzx 216 geburah: strength; courage hrwbg leo: a lion hyr) the middle gate)(ycm )bb oracle (not from rbd, 206 q.v; sanctuary rybd taro (cf. 224, 280& 671) wr+ blood of grapes mybn( md dread, fear h)ry profound (ps. 92:5) qmw( anger, wrath zgwr latitude bxwr 217 the air ryw) temple, palace, castle, fortress, citadel hryb food hyrb a bee hrwbd the navel rwb+ strife, controversy [of the lord] hbyr bright, shining ryhb leanness; secret yzr 218 ayre, aethyr )ryw) briah: the creative world h)yrb the benignity of time mlw( dsx the moon (cf. 276; a month (cf. 312) xry multitude ywbr arcana )yzr odour, a smell xyr 219 cleansing; cleansings hrh+ 220 the number of

ALEISTER CROWLEY TAO TEH KING

ns, folk of good will. if we forget our machines and our business, there would be no knavery. 2. these new methods despised the olden way, inventing fine names to disguise their baneness. but simplicity in the doing of the will of every man would put an end to vain ambitions and desires((samuel butler in erewhon describes a people who had sense enough to forbid all machinery. wells, in the war in the air prophesies the results of not doing so; at the hour of writing, an xv sun in scorpio, we are facing the fulfilment of most of this prophecy. and still we make haste to arm) 23 chapter xx the withdrawal from the common way. 1. to forget learning is to end trouble. the smallest difference in words, such as 'yes' and 'yea, can make endless controversy for the scholar((consider the 'homoiousio

ALEISTER CROWLEY THE HEART OF THE MASTER

echo of all former voices and their music, so that the whole abyss is filled with their orchestration to one symphony. 6. the order of the universe is the expression of thy rapture of beauty. this fades away into a deep and tender tune, like nightingales beside a waterfall; and the voice comes twittering: 7. the sensibility of the universe is the triumph of thine imagination. quick thrills inform the air, the perpetual quire of myriads of young boys and girls: 8. the mutability of the universe is the splendour of thine ingenuity. and now again all sound is gathered into one, an endless the heart of the master get any book for free on: www.abika.com 10 monotone of power impregnable, like the trumpeting of an elephant in spring: 9. the stability of the universe is change, the assurance of th

ALEISTER CROWLEY THE LOST CONTINENT

hours repose, eight hours work, four hours rest and recreation. the mills never cease day or night. the basin is of polished silver and agate, and is set at an angle, facing two enormous spheres of crystal, encased in a sort of trellis made of a certain greenish metal, its optical focus at a point midway between the two. the only sign of activity is that out of this focus a spark crackles unless the air be dry, a condition difficult to secure in this part of the world, although fans blow air, dried over chloride of calcium and sulphuric acid, over the globes and their focus. these fans are worked by tidal power, human labour being appropriated solely to the one use. in the temple of the 'house' are two globes similar to those upon the plains, and the mysterious force generated below is tr

on the plains, and the mysterious force generated below is transferred to those above, collecting within them. now the name of this substance is always zro, but in its first state the gesture is a twiddling of the thumbs. in its second, it is a rapid twittering of the fingers, and in its third state of distillation it is a screwing of the hands together. within the spheres it sublimes suddenly in the air as a snaky powder (4) of silver, which immediately turns to an iridescent fluid (5) that is forced up, by its own need of expansion, through a fountain into the temple, on whose floor it lies (6) in a semi-solid condition. expert priests gather this in their hands, and rapidly shape it into its seventh state, when it is a knife of diamond, but alive. an instrument like a mexican machete is

glove, bluebell or gentian, and between these champak stars of ruby. the walls would be covered with tendrils of vine within whose depths lurked tiny blossoms of amethyst. the floor would be of malachite, but alive, growing as a coral does, softer than any earthly moss and more elastic to the tread. on every darker leaf might glow dew-drops of self-strung diamond formed from the carbon dioxide of the air by the action of the 'seed of light. another grotto would be a monochrome of blue, various copper salts being 'planted' everywhere, and growing in incrustations and festoons of every shade of blue from the faintest tinge of coerulean azure and green and grey, in whose abyss would be seen shapes of anemonies, perhaps of such hues as iron oxide, silver chromate, and cupramonium cyanurate. al

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

, who is invisible, is ayin, 70, the eye. now aleph-mem-taw-shin, 741+ 70= 811= iao in greek, and iao is the greek form of yod-he-vau-he, the synthesis of the 4 elements aleph-mem-taw-shin (this ayin is perhaps the o in n.o.x, liber vii, i, 40) the new comment we are to conquer the illusion, to drive it out. the slaves that perish are better dead. they will be reborn into a world where freedom is the air of breath. so then, in all kindness, the christians to the lions! the "babe in the egg" is harpocrates; it is his regular image. i am not very well satisfied with the old comment on this verse. it appears rather as if the amen should be the beginning of a new paragraph altogether. amen is evidently a synthesis of the four elements, and the invisible fifth is spirit. but harpocrates, the ba

hter! welcome to board and to bed! welcome to trumpet and triumph; welcome to dirge and to death! it is we of thelema who truly love and respect woman, who hold her sinless and shameless even as we are; and those who say that we despise her are those who shrink from the flash of our falchions as we strike from her limbs their foul fetters. do we call woman whore? ay, verily and amen, she is that; the air shudders and burns as we shout it, exulting and eager. o ye! was not this your sneer, your vile whisper that scorned her and shamed her? was not "whore" the truth of her, the title of terror that you gave her in your fear of her, coward comforting coward with furtive glance and gesture? but we fear her not; we cry whore, as her armies approach us. we beat on our shields with our swords. ea

nse he knows nought, a drifter, both idle and violent, compact partly of fierce passions that burn up both himself and the other, but mostly of inert and characterless nonentity, with a little heaviness, dullness, and stupefaction for his only positive qualities. such are the 'fools' whom we despise. the man of thelema is vertebrate, organized, purposeful, steady, self-controlled, virile; he uses the air as the food of his blood; so also, were he deprived of fools he could no live. we need our atmosphere, after all; it is only when the fools become violent madmen that we need our cloak of silence to wrap us, and our staff to stay us as we ascend our mountain-ridge; and it is only if we go down into the darkness of mines to dig us treasure of earth that we need fear to choke on their poison

ALEISTER CROWLEY THE OTO GNOSTIC MASS

e font. the priestess: let the salt of earth admonish the water to bear the virtue of the great sea (genuflects) mother, be thou adored. she returns to the west. on priest with open hand doth she make, over his forehead, breast, and body. be the priest pure of body and soul! the priestess takes the censer from the child, and places it on the small altar. she puts incense therein. let the fire and the air make sweet the world (genuflects) father, be thou adored. she returns west, and makes with the censer before the priest, thrice as before. be the priest fervent of body and soul (the children resume their weapons as they are done with) the deacon now takes the consecrated robe from high altar, and brings it to her. she robes the priest in his robe of scarlet and gold. be the flame of the s

ALEISTER CROWLEY THE QABALAH

more easily read anm. to sacrifice to death is folly. lkt. thy kingdom shall be fortunate, for it is just. crp the tower of thy glory shall endure until the last days. there! that didn t take two minutes; and belshazzar would have exalted us above daniel. similarly al, god, may be interpreted his folly is justice, as it is written: the wisdom of this word is foolishness with god. or, by yetzirah, the air is his balance, as it is written: god made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament. 39 e is the base of natural logarithms; it is defined as the sum from 0 to infinity of 1 over n factorial; approximately 2.718281828 t.s. liber lviii 24 or by meaning: the ox and the goad, i.e. he is both matter and motion. we here

jwr, the trinity.52 206. rbd, speech, the word of power. 207. rwa, light. contrast with bwa, 9, the astral light, and dwa, 11, the magical light. aub is an illusory thing of witchcraft (cf. obi, obeah; aud is almost= the kundalini force( odic force. this illustrates well the difference between the sluggish, viscous 9, and the keen, ecstatic 11.53 210. pertains to part ii. see liber 418. 214. jwr, the air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 21; the sum of the key-numbers of the tarot cards; hence an extension of the idea of 22, q.v. 270. i.n.r.i. see 5= 6 ritual. 47 the installment of the temple of solomon the king in equinox i (3) contained an account of the g.d. adeptus minor ritual. see also regardie (ed, th

ALEISTER CROWLEY THE SWORD OF SONG

i dedicate these my best words [this book is so full of recondite knowledge of various kinds that it seems quite ineffective to annotate every obscure passage. where references and explanations can be concisely given this has been done] the sword of song 2 i suppose! continued the knight, in a superior, but rather offended voice. if you would, please, sir! well, that, pronounced the knight, with the air of having thoroughly studied the question and reached a conclusion absolutely final and irreversible, that, goodness only knows. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons fade where constellations shone; numberless aeons brought us hither; numberless aeons beckon us on. the world is old, and i am strong awake, awake, o sword of

ught him the sword and bade him smite withal: but he said: if countenance behold not countenance, then let the ten be five. and they wist that he but mocked them; for he did bend the sword fivefold and fashioned therefrom a star, and they all vanished in that light; yet the lotus abode nine-petalled and he cried, before the wheel, the axle. so he chained the sun,2 and slew the bull, and exhausted the air, breathing it deep into his lungs: then he broke down the ancient tower, that which he had made his home, will he nill he, for so long, and he slew the other bull, and he broke the arrow in twain; after that he was silent, for they grew again in sixfold order, so that this latter work was double: but unto the first three he laid not his hand, neither for the first time, nor for the second

tient woman bearing a bright crown of gold, studded with gems, one on each knee. dressed in rags she was, and squatted clumsily on the sand. a horn grew from her forehead; and she spat black foam and froth. foul was the hag and evil, yet our father bowed down flat on his face to the earth. holy virgin of god, said he, what dost thou here? what wilt thou with thy servant? at that she stank so that the air gasped about her, like a fish brought out of the sea. so she told him she was gathering simples for her daughter that had died to bury her withal. now no simples grew in the desert. therefore our father drew with his sword lines of power in the sand, so that a black and terrible demon appeared squeezing up in thin flat plates of flesh along the sword-lines. so our father cried: simples, o

ngel tuphtuphtuphal, the right eye; to the archdevil upsusph, the left eye; the parts thereof in trust to be divided among their servitors; as the right cornea, to aphlek; the left, to urnbal; mighty spirits are they, and bold! to the archdevil rama,3 the right ear and its parts; to the archangel umumatis, the left ear and its parts; the teeth to two-and-thirty letters of the sixfold name: one to the air, and fifteen to the rain and the ram, and ten to the virgin, and six to the bull; the mouth to the archangels alalal and bikarak, lip and lip; the tongue to that devil of all devils yehowou.4 ho, devil! canst thou speak? 1 col. olcott, the theosophist. 2? the spirt of motor-cars. 3 vishnu, the preserver. 4 jehova. appendix ii 122 amen. the pharynx to mahabonisbash, the great angel; to seve

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auntments cold of the witches wild and old. he had crucified a toad in the basilisk abode, muttering the runes averse mad with many a mocking curse. he had traced the serpent sigil in his ghastly virgin vigil "sursum cor" the elfin hill, where the wind blows deadly chill from the world that wails beneath death's black throat and lipless teeth. there he had stood- his bosom bare- tracing life upon the air with the crook and with the flail lashing forward on the gale, till its blade that wavereth like the flickering of death sank before his subtle fence to the starless sea of sense. now at last the man is come haply to his halidom. 39 surely as he waves his rod in a circle on the sod springs the emerald chaste and clean from the duller paler green. surely in the circle millions of immaculate

t where the stars are velvet soft! aleister crowley. 46 the magic glasses1 47 1 weh note: this frank harris story reads like a metaphor of crowley's subsequent career. biographers, consider the possible impact of this theme on crowley's attitude to public life. the magic glasses one raw november morning, i left my rooms near the british museum and turned down regent street. it was cold and misty: the air like shredded cotton-wool. before i reached the quadrant, the mist thickened to fog, with the colour of muddied water, and walking became difficult. as i had no particular object in view, i got into talk with a policeman, and, by his advice, went into the vine street police court, to pass an hour or two before lunch. inside the court, the atmosphere was comparatively clear, and i took my s

passed into the utter darkness that hid behind curtains of black velvet, she caught one glimpse of the presiding god. 106 it was a skeleton that sat there, and blood stained all its bones. below it was the evil altar, a round table supported by an ebony figure of a negro standing upon his hands. upon the altar smouldered a sickening perfume, and the stench of the slain victims of the god defiled the air. it was a tiny room, and the girl, staggering, came against the skeleton. the bones were not clean; they were hidden by a greasy slime mingling with the blood, as though the hideous worship were about to endow it with a new body of flesh. she wrenched herself back in disgust. then suddenly she felt it was alive! it was coming towards her! she shrieked once the blasphemy which her vile mast

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ee in the transcendental trance the virgin of eternity lead the demi-gods to dance. has the tree of life its root in the soul or in the skin? is it god, or is it brute, that comes mystically in for the doves within the flute, the eagles on the violin? ah! the perfume's coiling tresses curl like veils upon the limbs of the dancer that caresses with her flying feet the hymns that flow and ripple in the air, bathing all the doves of prayer "the musicians" lingering, low, fingering slow, the tingling bows of the violins go. trembling, twittering, dissembling, the lips of the flute-players wander over the stops, fiercer and fonder than scorpions that writhe and curl in the fiery breast of an arab girl["the dancers issue from beyond the veil" 18 "the prophet" sway like the lilies, gentle girls!

despair its mate! thou dost not know how giant great is the grasp of fate "the dancers" vainly pursuing impossible things, the swamp-adder wooing the lark with her wings "the queen of the dancers" see how i glide- canst thou not hold me? in thine arms, at thy side- why not enfold me? wisdom, awaken! never, oh never, by wile or endeavour am i to be taken. will a wish or a word charm the hawk from the air? and am i a bird to be caught in a snare? will a word or a wish bring the trout from the brook? and am i a fish to snap at an hook "the prophet" ye let me to the holy place. all ye have mocked me to my face. 24 now ends the age of living breath; i am sworn henchman unto death. lead me to the obelisks that support the holy disks! i am here; my grasp is firm, we are come unto the term. templ

read mna. to sacrifice to death is folly. thkl. thy kingdom shall be fortunate, for it is just. prsh. the tower of thy glory shall endure until the last day. there! that didn't take two minutes; and belshazzar would have exalted us above daniel. similarly al, god, may be may be interpreted "his folly is justice" as it is written "the wisdom of this world is foolishness with god" or, by yetzirah "the air is his balance" as it is written "god made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament" or, by meaning "the ox and the goad "i.e "he is both matter and motion" we here append a sketch ms. by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. mystic readings of the letters of t

rvch, the trinity. 206. dbr, speech "the word of power" 207. avr, light. contrast with avb, 9, the astral light, and avd, 11, the magical light. aub is an illusory thing of witchcraft("cf" obi, obeah; aud is almost= the kundalini force("odic" force. this illustrates well the difference between the sluggish, viscous 9, and the keen, ecstatic 11. 210. pertains to part ii. see liber 418. 214. rvch, the air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 21; the sum of the key-numbers of the tarot cards; hence an extension of the idea of 22, q.v. 270. i.n.r.i. see 5= 6 ritual. 280. the sum of the "five letters of severity" those which have a final form- kaph, men, nun, pe, tzaddi. also the number of the squares on the sides

. she looked into her hat; there in the lining was the talisman that she had tested- and it had tricked her. what do i need? she thought. mut it be blood? she was a maiden of the pure english strain; brave, gay, honest, shrewd- and there was not one that guessed the inmost fire that burnt her. for she was but a child when the visitor came. the first of the visits was in a dream. she woke choking; the air- clear, sweet, and wholesome as it blew through the open window from the chilterns- was fouled with a musty stench. and she woke her governess with a tale of a tiger. the second visit was again at night. she had been hunting, was alone at the death, had beaten off the hounds. that night she heard a fox bark in her room, she spent a 125 sleepless night of terror; in the morning she found th

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er stolen the warmth of the bed of her mother? therefore is the great curse irrevocable. therefore there is neither wisdom nor understanding nor knowledge in this house, that hangeth upon the edge of hell. thou art not 4 but 2, o thou blasphemy spoken against 1! therefore whoso worshippeth thee is accursed. he shall be brayed in a mortar and the powder thereof cast to the winds, that the birds of the air may eat thereof and die; and he shall be dissolved in strong acid and the elixir poured into the sea, that the fishes of the sea may breathe thereof and die. and he shall be mingled with dung and spread upon the earth, so that the herbs of the earth may feed thereof and die; and he shall be burnt utterly with fire, and the ashes thereof shall calcine the children of flame, that even in hel

lve ceaselessly. and now there is a spider's web of silver covering the whole of the stone. behind the spider's web is a star of twelve rays; and behind that again, a black bull, furiously pawing up the ground. the flames from his mouth increase and whirl, and he cries: behold the mystery of toil, o thou who art taken in the toils of mystery. for i who trample the earth thereby make whirlpools in the air; be comforted, therefore, for though i be black, in the roof of my mouth is the sign of the beetle. bent are the backs of my brethren, yet shall they gore the lion with their horns. have i not the wings of the eagle, and the face of the man? and now he is turned into one of those winged assyrian bull-men. and he sayeth: the spade of the husbandman is the sceptre of the king. all the heaven

; his head is proud and beautiful; his headdress is of silver and red and blue and gold and black, like cascades of water, and in his left hand he has a pan-pipe of the seven holy metals, upon which he plays. i cannot tell you how wonderful 32 the music is, but it is so wonderful that one only lives in one's ears; one cannot see anything any more. now he stops playing and moves with his finger in the air. his finger leaves a trail of fire of every colour, so that the whole aire is become like a web of mingled lights. but through it all drops dew (i can't describe these things at all. dew doesn't represent what i mean in the least. for instance, these drops of dew are enormous globes, shining like the full moon, only perfectly transparent, as well as perfectly luminous) and now he shows the

ror, 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 crowned with flame, and the vault of the adepts is lighted by the rose. and in the abyss is the eye of the hawk. but upon the great sea shall the master of the temple find neithe

feet upon the earth, and cried: it moveth not. therefore hath earth opened with strong motion, like the sea, and swallowed them. yea, she hath opened her womb to them that lusted after her, and she hath closed herself upon them. there lie they in torment, until by her quaking the earth is shattered like brittle glass, and dissolved like salt in the waters of his mercy, so that they are cast upon the air to be blown about therein, like seeds that shall take root in the earth; yet turn they their affections upward to the sun. but thou, be thou eager and vigilant, performing punctually the rule. is it not written "change not so much as the style of a letter? depart therefore, for the vision of the voice of the ninth aethyr that is called zip is passed. then i threw back myself into my body b

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

eir redemption. sorry if i seem pessimistic about them! a nasty one for me, by the way, if they suddenly started buying me! i should have, in mere consistency, to cut my throat! calm yourself, my friend! there is no danger. 7.40. at home again and robed. am both tired and oppressed, even in my peace; for the day has been, and the evening is, close and hot, with a little fog, and, one may suspect, the air is overcharged with electricity. i will rest quietly with my mantra as hanged man, and perhaps sleep for a little. 8.10. no sleep no rest for the wicked!'tis curious how totally independent is mantra-yoga of reverie. i can say my mantra vigorously while my thought wanders all over the world; yet i cannot write the simplest sentence without stopping it, unless with a very great effort, and

reliminary to the jumping about like a frog i had omitted this, as one is so obviously the germ of the other. the hindus seem to lack a sense of proportion. when the yogi, by turning his tongue back for one half-minute, has conquered old age, disease and death; then instead of having good time he patiently (and rather pathetically, i think! devotes his youthful 46 immortality to trying to "drink the air through the crow-bill" in the hope of curing a consumption of the lungs which he probably never had and which was in any case cured by his former effort! 9.40. have been practising a number of these mudras and asanas. concerning the visuddi cakkr m which is "of brilliant gold or smoke colour and has sixteen petals corresponding to the sixteen vowel sounds, one might make a good mantra of t

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nto two parts at the point of the rending, as though it answered unto the veils of isis and nephthys impenetrable save to the initiate. 246 now the imperator governeth, because in netzach- which is the highest grade of the first order- is the fire reflected from geburah. the praemonstrator is second, because in hod is the water reflected from chesed. the cancellarius is third, because in yesod is the air reflected from tiphereth. but in each temple these three chiefs are coeternal and coequal, thus figuring the triad in unity, yet are their functions different: the imperator to command the praemonstrator to instruct. the cancellarius to record "even as the flaming fire doth overcome, and the still waters reflect all images, and the all-wandering air receiveth sound" the synthesis of the th

twenty-two letters placed thereon. twenty and two are the letters of the eternal voice in the vault of heaven; in the depths of the earth; in the abyss of the waters, and in the all-presence of fire: heaven cannot speak their fulness, earth cannot utter it. yet hath the creator bound them in all things. he hath mingled them through water: he hath whirled them aloft in fire: he hath sealed them in the air of heaven: he hath distributed them through the planets: he hath assigned unto them the twelve constellations of the zodiac" he then explains that to the thirty-second path of the sepher yetzirah is attributed the seven abodes of assiah; to the four elements, the kerubim, and the qliphoth.5 267 it represents the connecting-link between assiah and yetzirah. it is the rending of the veil of

in the 3= 8 ritual. and then enters upon the symbolism of the nineteenth key of the tarot, which resumes these ideas: the sun has twelve principal rays which represent the zodiac; these are divided into thirty-six rays to represent the thirty-six decantes; and then again into seventy-two quinaries. thus the sun itself embraces the whole creation in its rays. the seven hebrew yodhs falling through the air refer to the solar influence descending "the two children, standing respectively on water and earth, represent the generating influences of both, brought into action by the rays of the sun. they are the two inferior and passive elements, as the sun and the air above them are the superior and active elements of fire and air" furthermore, these two children resemble the sign gemini (which th

in his right hand, which is elevated, a horn of water. the cubical altar represents the universe. the whole figure shows the gross generating powers of nature on the material plane, and is analogous to the pan of the greeks and the egyptian goat of mendes. as his hands bear the torch and the horn, the symbols of fire and water, so does his form unite the earth in his hairy and bestial aspect, and the air in his bat-like wings. the whole would be an evil symbol were it not for the pentagram of light above his head which regulates and guides his movements. the figure of pan is then explained, after which the hierophant inductor shows the philosophus the 14th key of the tarot. the more ancient form shows us a female figure crowned with a crown of five rays symbolising the five principles of n

he sun of tiphereth. the five-rayed crown further alludes to the five sephiroth of kether, chokmah, binah, chesed and geburah. chained to her waist are a lion and an eagle, between which is a large cauldron whence arise steam and smoke. the lion represents the fire of netzach, the blood of the lion; and the eagle represents the water of hod, the gluten of the eagle; whose reconcilement is made by the air in yesod uniting with the volatised water rising from the cauldron though the influence of the fire beneath it. the chains which link the lion and the eagle to her waist are symbolic of the paths of hb:nun and hb:ayin, scorpio and capricornus as shown by the scorpion and the goat in the background. in her right hand she bears the torch of solar fire, elevating and volatizing the water in h

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fig trees, cocoa-nut palms, bread-fruit trees, and the rest. beautiful birds are dwelling in the branches. all that is needed for life is abundant and easy to gather. the climate permits us 367 to spend night and day in the open, and when i retire to sleep on the box whose cover i have turned out to be, my companions sleep in the trees. no venomous or objectionable beast has yet dared to breathe the air of this balmy country. but it is not a deserted spot. the natives are black, but tame and pleasant, and one of my first steps will be to try and bring them into contact with the beauties of our civilisation. for this object the mighty box is of the utmost importance; and here i touch on the first difficulty which i encountered. the destiny of man being precarious and unsettled, my soul was

could not possibly add anything to that small pattern of our race. i decided, in consequence, to slay him, during his sleep, so that a useless impediment be done away with. as the four men, since the wreck of our ship, were sunk in a state of torpor and only stared at me with vacant looks, it proved easy to settle this slight matter. i removed the body; and left to time and the natural dryness of the air the care of dividing its various elements. the man-whose-nose-sings-at-will was the first to notice the absence of the sailor, but he said nothing to me. in fact, i believe him to be mad also. he is continually looking anxiously towards the east, and seems lost to this world, since his friend or master has disappeared in the wreck. from the middle of his face gushed a sad tune, and from hi

rier-pigeons have come to me. i am glad to say they look very happy. though there is still much to be published before we arrive at the part of the man-cover's adventures with which this last message is concerned, he informs me of such surprising news that i think it my duty to let the readers share it at once. the news is startling. having received my letter, he threatens to blow the island into the air, should any vessel approach within three miles. he informs me of his absolute decision never to leave the place, and never to allow any one to come within the distance mentioned. provided he receives my pledge never to reveal the situation of his new landed property, he promises to keep me informed of all his doings. for the sake of the tale, i have made myself an accomplice of his crimes

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

as that are poured on us at the 383 present time. why, they would not then be surprised at our total disappearance. i am afraid i am digressing again. but i must warn you against your intrusion upon me. i just have your message, and if you should at any time attempt to interfere with my mission, or try to have some one sent to my rescue, i would without the slightest hesitation blow our island in the air. and now let us back to my adventures. i am sorry to say that no subsequent mss. came to me from the man-cover. george raffalovich. 384 reviews a modern reading of saint francis of assisi. by katherine collins. c.w.daniel, 1"s. not bad; might start somebody inquiring how to acquire the cosmic consciousness. arcana of nature. by hudson tuttle. swan sonnenschein and co, 6"s. net. faecal filt

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rs to touch the feet, quickly advance the left foot about 12 inches, throw forward the body, and let the hands (drawn back to the side of the eyes) shoot out, so that you are standing in the typical position of the god horus<"see" illustration in vol. i. no. 1 "blind force> and at the same time imagine the name as rushing up and through the body, while you breathe it out through the nostrils with the air which has been till then retained in the lungs. all this must be done with all the force of which you are capable("e) then withdraw the left foot, and place the right forefinger upon the lips, so that you are in the characteristic position of the god harpocrates<"see" illustration in vol. i. no. 1 "the silent watcher> 5. it is a sign that the student is performing this correctly when a sin

ye-ho-wau, adonai, eheieh, agla (x) extending the arms in the form of a cross say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the qabalistic cross. 19 "the greater ritual of the pentagram" the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit' equilibrium of actives\ name: a h i h (eheieh\ i\ b n\ a v* n o i k' s equilibrium of passives i\ h n# i name a g l a (agla. g/ n/ g* the signs of the portal("see" illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asun

s and armed with the proper magical weapons) as enveloping his physical body, or standing near to and in front of him. 3. let him then transfer the seat of his consciousness to that imagined figure; so that it may seem to him that he is seeing with its eyes, and hearing with its ears. this will usually be the great difficulty of the operation. 4. let him then cause that imagined figure to rise in the air to a great height above the earth. 5. let him then stop and look about him (it is sometimes difficult to open the eyes) 6. probably he will see figures approaching him, or become conscious of a landscape. let him speak to such figures, and insist upon being answered, using the proper pentagrams and signs, as previously taught. 7. let him travel about at will, either with or without guidanc

scope; and behold them! i don't see anything. just shift the fine adjustment- that screw there- to and fro very slowly! i can't see- keep the left eye open; you'll see better! ah- but how do i know. oh, there are a thousand questions to ask! is it fair observation to use lenses, which admittedly refract light and distort vision? how do i know those specks are not dust? couldn't those things be in the air? and so on. the professor can convince me, of course, and the more sceptical i am the more thoroughly i shall be convinced in the end; but not until i have learned to use a microscope. and when i have learned- a matter of some months, maybe years- how can i convince the next sceptic? only in the same way, by teaching him to use the instrument. and suppose he retorts "you have deliberately

icient to perform the following experiment: 60 sit down comfortably; it is perhaps best to begin in the dark. imagine as strongly as possible your own figure standing in front of you. transfer your consciousness to that figure, so that you look down upon your physical body in the chair. this is usually the one difficulty) feeling perfectly at home in your imagined body, let that body rise through the air to a great height. stop. look around you. probably the eyes of your "astral" body will be closed. it is sometimes difficult to open them. you will then perceive all sorts of forms, varying as you travel about. their nature will depend almost entirely on your power of control. some people may even perceive the phantoms of delirium and madness, and truly go mad from fear and horror. let the

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ou the voice of the fire [he passes to the centre of the circle and censes towards the four quarters, saying] i consecrate with fire [he resumes his place in the south [chief magus takes fan, and fanning air says] i exorcise thee, creature of air, by these names, that all evil and impure spirits now immediately depart [circumambulates, saying] such a fire existeth extending through the rushing of the air, or even a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud [makes banishing air pentagram] creature of air, in the names exarp11 oro ibah aozpi,12 i consecrate thee to the works of the magic of light [making invoking pentagrams in air. all face west [assistant magus then casts salt to all four quarters, all over

reat lords of the watch-towers of the universe!14 guard ye our magic circle, and let no evil or impure spirit enter therein: strengthen and inspire us in this our operation of the magic of light. let the mystic circumambulation take place in the path of light [assistant magus of art goes first, holding in his left the magic candle, and in his right the sword of art, with which latter he traces in the air the outer limits of the magic circle. all circumambulate thrice. he then, standing at east and facing east, says: holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness "chief magus of art" magus of the fires, i command you to perform at the four quarters of the universe the invocati

hthartharath, come thou forth quickly from thy abodes and retreats! come unto us, and appear before us in visible and material form within the great magical triangle without this circle of art, courteously answering all our demands, and see thou that thou deceive us in no wise_ lest [take up the veiled sigil and strike it thrice with the blade of the magic sword, then hold it in the left aloft in the air, at the same time stamping thrice with the right foot. assistant magus now takes sigil and places it in the north: s.s.d.d. returns to her seat, takes lotus wand (or ibis sceptre) and says] the voice of the exorcist said unto me, let me shroud myself in darkness, peradventure thus may i manifest in light. i am an only being in an abyss of darkness, from the darkness came i forth ere my bir

ide the vault. the elemental and kerubic figures hang outside the door of the vault. 216 the aspirant is admitted, and the second adept explains to him the symbolism of the door, ending by saying] forget not, therefore, that the tablets and kerubim are the guardians of the vault of the adepts. let thy tongue keep silent on our mysteries, and restrain even the thoughts of thy heart, lest a bird of the air should carry the matter [the "third adept" then points out to the aspirant that beneath the letters cxx he will find the following v+ x^ which is equivalent to "post annos lux crucis patebo "at the end of the years, i, the light of the cross, will disclose myself (the door of the vault is then opened [the "second adept" then points out to the aspirant that the vault is lit by the rays of t

b:mem hb:aleph occultly spelleth 741= hb:shin hb:taw hb:mem hb:aleph. also the pyramid= 4 x 3= 12 hva. thus also each hath 3 letters of 3 words, but all together seal each 3 within a fourth, the synthesis of the 3. note also: hb:yod= fire in hhb:vau hb:heh hb:yod, scorpio is the water cherub. that he is amoun also is shown by the eagle whose wings are those of the winged globe. the sun shineth in the air.19 but in the signs they are united first of all in the sign of light. the lvx differentiates this light, as is explained in the ritual itself""first point" know ye that the whole object of the ritual is to unite the postulant with osiris, represented by the chief adept, save when he again taketh his wand and ankh and instructeth the postulant, and is isis, the revealer of the mysteries. i

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ndid, glow out the radiant skies. a cloud of huge hushed laughter shakes all the listening boughs, and a sudden hush comes after, dropped from the silent skies; a myriad laughing eyes flash in a still carouse, and shake with silent laughter the blue vault of the skies. 282 a breeze_ a leaf_ a shadow_ the falling of a bud_ the wind across the meadow_ a flash of light_ a call_ a patter on the wall_ the air is bright as blood; a moment stands a shadow, a moment sounds a call. awake! the spell is broken, and hushed the sense of noon; what silent word was spoken in answer to the call. hush! see the rose-leaves fall; ah! see the pathway strewn with tender rose-leaves, broken in answer to the call. how still it lies, the garden, now the red flash is gone; the brown soil seems to harden now the st

een bank of a fair river. 8. o thou sovran surging of wild felicity, whose love is as the overflowing of the seas, and who makest our bodies to laugh with beauty. i know thee! o thou outstrider of the sunset, who deckest the snow-capped mountains with red roses, and strewest white violets on the curling waves. 9. o thou sovran diadem of crown d wisdom, whose work knoweth the path of the sylphs of the air, and the black burrowings of the gnomes of the earth. i know thee! o thou master of the ways of life, in the palm of whose hand 20 all the arts lie bounden as a smoke-cloud betwixt the lips of the mountain. 10. o thou sovran lord of primaeval baresarkers, who huntest with dawn the dappled deer of twilight, and whose engines of war are blood-crested comets. i know thee! o thou flame-crowned

perfect nothingness of bliss! 4. o thou unity of all things: as the dust that danceth over the breast of the desert, so art thou, o god my god. i cannot seize thee, for thou art everywhere; lo! though i lick up with my tongue the bitter salt of the plains, there still 52 shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 5. o thou unity of all things: as the air that bubbleth from the dark depths of the waters, so art thou, o god my god. i cannot catch thee, for thou art everywhere; lo! though i net thee as a goldfish in a kerchief of silk, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 6. o thou unity of all things: as the cloud that flitteth across the white horns of the moon, so art thou

es, thou oneness, o thou perfect nothingness of bliss! o glory be unto thee through all time and through all space: glory, and glory upon glory, everlastingly. amen, and amen, and amen. 54 the chapter known as hexagram the hundred and sixty-nine cries of adoration and the unity thereof i adore thee by the hundred and sixty- nine cries of adoration and by the unity thereof. o thou dragon-prince of the air, that art drunk on the blood of the sunsets! i adore thee, evoe! i adore thee, iao! o thou unicorn of the storm, that art crested above the purple air! i adore thee, evoe! i adore thee, iao! o thou burning sword of passion, that art tempered on the anvil of flesh! i adore thee, evoe! i adore thee, iao! o thou slimy lust of the grave, that art tangled in the roots of the tree! i adore thee

ALEISTER CROWLEY EQUINOX EQ I 3

sarily significant. a person who had attained them all might be immeasurably the inferior of one who had attained none of them; it is spiritual experience alone that counts in the result; the rest is but method. yet it is important to possess knowledge and power, provided that it be devoted wholly to that one work] 8 aha! aha! the sevenfold mystery of the ineffable love; the coming of the lord in the air as king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a. a. by their very dutiful servant, an aspirant to their subli

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 unconquerable germ identical. a sparrow's fall were the destruction of the all! more; know that this surpasses skill to expr

in sooth, their brethren. there's the vision called the lion of the light, a brand of ruby flame and emerald 23 waved by the hermeneutic hand. there is the chalice, whence the flood of god's beatitude of blood flames. o to sing those starry tunes! o colder than a million moons! o vestal waters! wine of love wan as the lyric soul thereof! there is the wind, a whirling sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart whe

another's thrust a thrill through the great vision. all the light went out in an immortal night, the world annihilated by the opening of the master's eye. how can i tell it? olympas. master, master! a sense of some divine disaster abases me. 37 marsyas. indeed, the shrine is desolate of the divine! but all the illusion gone, behold the one that is! olympas. royally rolled, i hear strange music in the air! marsyas. it is the angelic choir, aware of the great ordeal dared and done by one more brother of the sun! olympas. master, the shriek of a great bird blends with the torrent of the thunder. marsyas. it is the echo of the word that tore the universe asunder. olympas. master, thy stature spans the sky. marsyas. verily; but it is not i. the adept dissolves_ pale phantom form blown from the

her limbs the gauze, clothe light, and show the virgin sun a lemon-pale medallion! thence leap we leashless to the goal, stainless star-rapture of the soul. 53 so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our temple right appointed. all the earth is faery fair for us. am i not anointed? the sigil burns upon the brow at the adjuration_ here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams_ it burns_ it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, bidden the cavernous mount unfold its ruby rose, its cross of gold; until i saw, flashed from afar, the hawk's eye in the silver star! marsyas. peace to all beings. peace to thee, co-heir of mine eternity! peace to the greatest and the least

ALEISTER CROWLEY EQUINOX EQ I 4 2

will will be broken, just as the faintest zephyr, on a still evening, will throw out of the perpendicular an ascending column of smoke. but presently, as the will gains power, the sense of hearing, little by little, as it comes under control, is held back from hearing the lesser sounds, then the greater, and at length all sounds. the vibrations of the will having repelled the sound vibrations of the air, and brought the sense of hearing into equilibrium. now the upward mounting filament of smoke has become the ascending columns of a great volcano, there is a titanic blast behind it- a will to ascend. and as the smoke and flame is belched forth, so terrific is its strength, that even a hurricane cannot shake it or drive it from its course. as the five senses become subdued, fresh hosts of

rth 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 white sp

hed and jostled the twilight thro, shrilling to those behind. and ere the night had grown to noon we were under the bloody bowl, and then uprose a huge pale moon. behind the shivering trees; and so we found the mother troll well-skilled in mysteries. she heard our coming, and rose to the door, and we hurried eagerly through; we entered in with a breeze from the moor, and stood by the fading pyre. the air was smoky, the flame was blue, and the face of the troll like fire. and so we gave her the heart of the slain, that was slain for a dead man's sake; she chuckled low at each blackened vein gory an brown and torn; she wriggled her sides like a wounded snake as she squeezed the blood into a horn. 237 far into the fire she cast the blood, and the flames grew twisted and red; her breast heaved

ust be people in all these immense houses. doubtless they love the dying traveller, and will give him to drink. good friends! water! water" a horribly deafening din poured down on me from the four sides of the square. every sash of all the hundred stories of every house in that colossal quadrangle flew up as by one spring. awakened by my call, at every window stood a terrific maniac. sublimely in the air above me, in front, beside me, on either hand, and behind my back, a wilderness of insane faces gnashed at me, glared, gibbered, howled, laughed horribly, hissed and cursed. at the unbearable sight 258 i myself became insane, and leaping up and down, mimicked them all, and drank their demented spirit. hasheesh is indeed an accursed drug, and the soul at last pays a most bitter price for al

e snarl of a wild beast. she stood, violin in hand, before the wall. against it was a large tablet of mosaic; many squares and many colours. on the squares were letters in an unknown tongue. she began to play, her gray eyes fixed upon one square on whose centre stood this character, n. it was in black on white; and the four sides of the square were blue, yellow, red, and black. she began to play. the air was low, sweet, soft, and slow. it seemed that she was listening, not to her own playing, but for some other sound. her bow quickened; the air grew 277 harsh and wild, irritated; quickened further to a rush like flames devouring a hayrick; softened again to a dirge. each time she changed the soul of the song it seemed as if she was exhausted: as if she was trying to sound a particular phra

ALEISTER CROWLEY EQUINOX EQ I 4 3

ea rode on sir palamede the saracen. ii behold! arabia's burning shore rings to the hoofs of many a steed. lord of a legion rides to war the indomitable palamede. the paynim fly; his troops delight in murder of many a myriad men, following exultant into fight sir palamede the saracen. now when a year and day are done sir palamedes is aware of blue pavilions in the sun, and bannerets fluttering in the air. forward he spurs; his armour gleams; then on his haunches rears the steed; above the lordly silk there streams the pennon of sir palamede! aflame, a bridegroom to his spouse, he rides to meet with galliard grace some scion of his holy house, or germane to his royal race. 6 but oh! the eyes of shame! beneath the tall pavilion's sapphire shade there sport a band with wand and wreath, languo

s of horror rise and drench sir palamede the saracen. then, rising from the hideous meal, he plunges to the land of men with nerves renewed and limbs of steel. who is the naked man that rides yon tameless stallion on the plain, his face like hell's? what fury guides the maniac beast without a rein? 16 who is the naked man that spurs a charger into camelot, his face like christ's? what glory stirs the air around him, do ye wot? sir arthur arms him, makes array of seven times ten thousand men, and bids them follow and obey sir palamede the saracen. 17 vi sir palamede the saracen the earth from murder hath released, is hidden from the eyes of men. sir arthur sits again at feast. the holy order burns with zeal: its fame revives from west to east. now, following fortune's whirling-wheel, there

h horribly. as if a thirty couple hounds are in his belly questeth he. beneath him? heareth he aright? he leaps to'sfeet- a wonder shews: steep dips a stairway from the light to what obscurity god knows. still never a tremor shakes his soul (god praise thee, knight of adamant; he plungers to that gruesome goal firm as an old bull-elephant! 78 the broad stair winds; he follows it; dark is the way; the air is blind; black, black the blackness of the pit, the light long blotted out behind! his sword sweeps out; his keen glance peers for some shape glimmering through the gloom: naught, naught in all that void appears; more still, more silent than the tomb! ye now the good knight is aware of some black force, of some dread throne, waiting beneath that awful stair, beneath that pit of slippery s

s crawl. breathless with foolish haste they jog and jostle, all for naught! they scrawl vain things all night that they disown ere day. they call and bawl and squall hoarse cries; they moan, they groan. a stone hath better sense! and these among a cabbage-headed god they own, with wandering eye and jabbering tongue. he, rotting in that grimy sewer and charnel-house of death and dung, shrieks "how the air is sweet and pure! give me the entrails of a frog and i will teach thee! lo! the lure 81 of light! how lucent is the fog! how noble is my cabbage-head! how sweetly fragrant is the bog "god's wounds (sir palamedes said "what have i done to earn this portion? must i, the clean knight born and bred, sup with this filthy toad-abortion" nathless he stayed with him awhile, lest by disdain his me

nds and knees doth start his hunt, goes questing up and down. so in the fields the peasant clown flies, shrieking, from the dreadful figure. but when he came to any town they caged him for a lunatic. quod he "would god i had the trick! the beast escaped from my devices; i will the same. the bars are thick, but i am strong" he wrenched in vain; then- what is this? what wild, sharp strain smites on the air? the prison smashes. hark 'tis the questing beast again! 84 then as he rushes forth the note roars from that beast's malignant throat with laughter, laughter, laughter, laughter! the wits of palamedes float in ecstasy of shame and rage "o thou" exclaims the baffled sage "how should i match thee? yet, i will so, though doomisday devour the age. weeping, and beating on his breast, gnashing h

ALEISTER CROWLEY EQUINOX EQ I 4

k flower. in the space between the two eyebrows is the seed of shakti, brilliant as tens of millions of moons. these three seeds should be kept secret.45 these three mantras can only be learnt from a guru, and are not given in the above book. by repeating them a various number of times certain results happen. such as: after eighteen lacs, the body will rise from the ground and remain suspended in the air; after an hundred lacs "the great yogi is absorbed in the para-brahman.46 bhakta yoga. union by love. in bhakta yoga the aspirant usually devotes himself to some special deity, every action of his life being done in honour and glory of this deity, and, as vivek nanda tells us "he has not to suppress any single one of his emotions, he only strives to intensify them and direct them to god" t

akkra" this chakkra is situated in the heart, it is of a deep blood red colour, and has twelve petals. it is the seat of pr na and is a very pleasant spot; its adept is pinaki and its goddess is kakini. this chakkra is also the seat of the v yu tatwa. he who always contemplates on this lotus of the heart is eagerly desired by the daughters of gods. has clairaudience, clairvoyance, and can walk in the air. he sees the adepts and the goddesses. 89 5 "the vishuddha chakkra" this chakkra is situated in the throat directly below the larynx, it is of a brilliant gold 89 colour and has sixteen petals. it is the seat of the udana and the ak sa tatwa; its presiding adept is chhagalanda and its goddess sakini. 6 "the ajna chakkra" this chakkra is situated between the two eyebrows, in the place of th

ti chalana mentioned the practice of kumbhaka or the retention of breath. such an exercise therefore partially falls under the heading of pr n y ma. it is a well-known physiological fact that the respiratory system, more so than any other, controls the motions of the body. without food or drink we can subsist many days, but stop a man's breathing but for a few minutes and life becomes extinct.123 the air oxydises the blood, and it is the clean red blood which supports in health the tissues, nerves, and brain. when we are agitated our breath comes and goes in gasps, when we are at rest it becomes regular and rhythmical. in the "hatha yoga pradipika" we read: he who suspends (restrains) the breath, restrains also the working of the mind. he who has controlled the mind, has also controlled th

journey to 119 hong-kong. i found soror f. sitting or kneeling in a temple. on the altar were elemental instruments also symbol of golden dawn. she was waiting in awe, almost in fear. on my entering she saw me and started. then i heard the words "carry it" or "wish to carry; apparently with reference to idea of carrying away a physical token. the room was full of incense, 189 the four letters of the air line in the "little tablet of union" which unites the four great watch towers of the elements (see dr. dee's system, also golden dawn ms. entitled "the concourse of the forces" thus the t of nanta represents earth of earth- the empress of pantacles in the taro, and that letter is used as an initial for names of angels drawn from the earthy corner of the earth tablet. for further see the eq

ALEISTER CROWLEY EQUINOX EQ I 6 2

n lebanon. moreover pylon shouldered round to pylon an unearthly tune, like phantom priests that strike and sound sinister sistrons at the moon. and death's insufferable perfume beat the black air with golden fans as turkis rip a nubian's womb with damascened yataghans. also the taste of dust long dead of ancient queens corrupt and fair struck through the temple, subtly sped by demons dominant of the air. last, on the flesh there came a touch like sucking mouths and stroking hands that laid their foul alluring smutch even to the blood's mad sarabands. 8 so did the neophyte that would gaze into dead pharaoh's awful eyes start from incalculable amaze to clutch the initiate's place and prize. he bore the blistering thought aloft: it blazed in battle on his plume: with sage and warrior enfeoff

uch of bitterness, no taste of foulness in the morning mouth. autonoe. o mouth of ripe red sunny grapes! god! god! evoe! dwell! abide! agave. i feel the wings of love, of mystery; they waft soft streams of night air to my heated breast and brow. maenads. he comes! he comes! agave. silence, o girls, and peace! the god's most holy presence asks the hymn, the solemn hymn, the hymn of agony, lest, in the air of glory that surrounds the child of semele, we lose the earth and corporal presence of the zeus-begot. autonoe. yea, sisters, raise the chant of riot! lift your wine-sweet voices, move your wine-stained limbs in joyful invocation! maenads. ay, we sing. agave. hail, child of semele! to her as unto thee be reverence, be deity, be immortality! shame! treachery of the spouse of the olympian h

hor, whose sandals are of the souls of the blessed ones of nu! a devouring fire is thy soul, and the corpses of the dead are enkindled at thy breath["returns to his throne" venus. brother libra, art thou silent["a pause" brother libra, where art thou? libra "still hidden, recites from swinburne's "atalanta" we have seen thee, o love, thou art fair; thou art goodly, o love; thy wings make light in the air as the wings of a dove "etc. famine, and blighting of corn, when thy time was come to be born [libra "appears and confronts her" all these we know of; but thee who shall discern or declare "etc. wilt thou utterly bring to an end? have mercy, mother! venus. nay, brother, thou art the chiefest of my chosen. libra. alas. venus. yea, brother: in the end all turn to me, and all return to me. is

f ever-spreading sound. meanwhile thy spirit lifts its pinions in music's most serene dominions; catching the winds that fan that happy heaven. and we sail on, away, afar, without a course, without a star, but by the instinct of sweet music driven; till through elysian garden islets by thee, most beautiful of pilots, where never mortal pinnace glided, the boat of my desire is guided; realms where the air we breathe is love, which in the winds and on the waves doth move, harmonising this earth with what we feel above. we have past age's icy caves, and manhood's dark and tossing waves, and youth's smooth ocean, smiling to betray: beyond the glassy gulphs we flee 89 of shadow-peopled infancy, through death and birth, to a diviner day; a paradise of vaulted bowers, lit by downward-gazing flowe

f 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 irremova

ALEISTER CROWLEY EQUINOX EQ I 6

s, the bride of chaos, that rideth upon our lord the beast. 2. thou shalt drain out thy blood that is thy life into the golden cup of her fornication. 3. thou shalt mingle thy life with the universal life. thou shalt keep not back one drop. 4. then shall thy brain be dumb, and thy heart beat no more, and all thy life shall go from thee; and thou shalt be cast out upon the midden, and the birds of the air shall feast upon thy flesh, and thy bones shall whiten in the sun. 5. then shall the winds gather themselves together, and bear thee up as it were a little heap of dust in a sheet that hath four corners, and they shall give it unto the guardians of the abyss. 6. and because there is no life therein, the guardians of the abyss shall bid the angels of the winds pass by. and the angels shall

about to set sail at dawn. but first the dark man my brother departed from us, and went his way. and then the old man of the tower took me aside and offered me a seat at the funeral feast of his master. and although i verily believe that this old man was a rogue, a very knavish fellow, and a sot, yet in that funeral i took great pleasure. for the gentlest perfume was 58 borne upon the breeze, and the air was lit with faint electric flames that gathered themselves into a hill of light. so i, being lifted up, and my heart overflowing, came into the funeral chamber that was exceeding bright, and there was the table for the feast, and beneath it the coffin wherein lay the body of the master. there too i saw barren wood bear roses, and i heard the voice of the master. after that i was shewn all

left. ledmiya["at window. the battle is fiercer every moment. hundreds and hundreds must be killed. but the press is thinner. i can make out the banners. oh! i can see sliman's banner! laylah. let me see! let me see["she rushes to window] yes! it flows free in the good air! how fierce he fights. i cannot see him; but he must be there. yes! it moves forward now; the christians part before him like the air before an arrow. the dust swallows all up again["wailing rises without, louder and more insistent" a curse upon these fools! but for them i could hear his battle-cry. has he ever cried, and i not heard him? oh, why did the strange knight not bear me on his palfrey? i must be mad. fatma. you must be mad! laylah. bewail the dead, thou bald vulture, shaggy toothless crone, dam of perdition! t

taff. the christians are in rout["four eunuchs enter, bearing the corpse of "othman. fatma. othman is dead! alas! alas! weep, mother, three brave boys beside their sire! all dead! dead! laylah["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 amon

ir implements. also a physician" laylah. your steel against my will. it is a fair bout. bishop. apply the thumbscrews["the torturers bind" laylah "and apply the torture["to g. m. of st john] my cook is a great knave, you must know. i bade him prepare me a pasty of quails toward to-night, and the varlet swears there are no quails on the market. now this morning riding i saw quails with these eyes. the air was as thick with them as when the children of israel were miraculously fed. g. m. of st j. a new miracle if the knave escape. but will not your lordship sup with me to-night? bishop. thanks, good grand master. first torturer. my lord, i think i heard a sigh. physician. only a natural motion of the body, by your 101 leave, my lord, i venture to opine. her lip is bitten through. bishop. wha

ALEX SANDERS THE KING OF THE WITCHES

he would ask to go to gran's for his lessons in welsh. hannah was sadly out of practice herself and was glad that her son was so keen to speak a second language. alex did in fact have welsh lessons-but only for half an hour. after that the witch regalia was brought out and the boy was taught the meaning of each item; the runic symbols dating back thousands of years when prophets cast sticks into the air and, from the pattern they made in landing, foretold the future; the inscriptions on the witches' dagger-the kneeling man, the kneeling woman, the bare breasts touching, the arrow speeding through the wheel of life down into the pointed blade, ready to strike at its owner's bidding; the is miniature whip, a harmless substitute for the earlier weapon with which members were scourged, someti

emony. gran had no difficulty in persuading his mother to part with him for the night, for she was delighted with the progress he had made in welsh and grateful to her mother for having taught him. as the moon rose, gran opened the kitchen curtains and let its light flood the kitchen. she had banked up the fire with small coal to deaden its glow and now she led alex into the centre of the circle. the air was heavy with incense burning in four bowls placed at intervals round the perimeter. she handed him his own athame and told him she was going to consecrate it. the boy had to lie flat on his back, the dagger on his bare chest; then shelowered herselfon to him, muttering incantations he had never heard before. he felt peculiar, his bare body pressed close to hers, but she was deadly seriou

make a circle and work to keep them alive' at this the old lady put away her mending and looked at him sternly 'we have the powers of vision and of bringing spirits to help us, but never imagine that we have the power of god. witchcraft isbasedon natural lawsso that everyone must die when their time comes. with that we cannot interfere' that december another of alex's early visions was fulfilled. the air raid came soon after dark and before long it was obvious that this was no ordinary attack. wave after wave of bombers droned over the city, dropping both incendiary and high-explosive bombs. for hour after hour there was no respite. huddled in the cellar with his parents, and with his brothers and sisters who had come home for christmas, alex worried about his grandmother. could she be the

words, a white-hilted knife to match his athame, and a dish of water which he placed on the black antique dresser that his grandmother had left him. it had served her and her grandmother before her as a witches' high altar and now it served alex. by the light of candles he described a magic circle with his 34 sword, excludingjoan. when she made as if to speak he told her to keep quiet or get out. the air became heavy with incense as he worked the spells and recited the words that would lead him from white witchcraft to black 'by all the powers i command the demons to bring me wealth, riches, power' joan sobbed quietly, not understanding all that was going on but realizing that her beloved brother was bargaining for his soul with the devil and that, in the end, someone would have to pay. 35

sword to the full 11lo()n k.w -5 57 call down the power-fearfully at first and then more boldly as the spells and incantations took hold ofhim. day and night, with only brief pauses in which to drink water and sleep sitting down, he continued, never doubting that he would achieve what he sought, but having no clue as to how it would materialize. then, on the last day, he heard a rushing sound in the air; he felt faint and giddy, and saw little ridges forming in the sand before him. obeying the instructions he had learnt by heart, he copied the words that appeared, one after the other, on the surface of the sand. the names were of spirits he had invoked. then on the surface of the silver he saw a droplet which he took to be the mark of the angel. repeating the names that had appeared in th

ALEXANDRIAN BOOK OF SHADOWS OCCULT

r book be found on you 'tis clear proof against you alone, you may be arraigned. persecution 61. keep all thoughts of the craft from your mind. if the torture be too great to bear, say "i will confess. i cannot bear this torture. what do you want me to say" 62. 63. if they try to make you speak of the brotherhood, do not. but if they try to make you speak of impossibilities such as flying through the air, consorting with a christian devil or sacrificing children, or eating men's flesh, 64. 65. to obtain relief from torture say "i had an evil dream, i was beside myself, i was crazed" 66. not all magistrates are bad, if there be an excuse, they may show mercy. if you have confessed aught, deny it afterwards, say you babbled under torture, say you knew not what you said. 67. 68. if you are co

, it frightens me 'tis evil luck to speak of it" 80. for this reason, the christians have their spies everywhere. these speak as if they were well affected to us, as if they would come to our meetings, saying "my mother used to worship the old ones. i would i could go myself" 81. 82. to such as these, ever deny all knowledge. but to others, ever say"'tis foolish men talk of witches flying through the air. to do so they must be as light as thistledown. and men say that witches all be blear-eyed old crones, so what pleasure can there be at a witch meeting such as folks talk on" 83. 84. and say "many wise men now say there be no such creatures" ever make it jest) and in some future time perhaps, the persecution may die and we may worship our gods in safety again. 85. 86. let us all pray for t

forbidden to say as christians do "there be witchcraft in the land" because our oppressors of old make it a heresy not to believe in witchcraft and so a crime to deny it which thereby puts you under suspicion. 129. 130. but ever say "i know not of it here, perchance there may be but afar off, i know not where" 131. but ever speak of them as old crones, consorting with the devil and riding through the air. 132. and ever say "but how may many ride the air if they be not as light as thistledown" 133. but the curse of the goddess be on any who cast suspicion on any of the brotherhood. 134. or who speak of any real meeting-place or where they bide. wortcunning 135. the craft keep books with the names of all herbs which are good, and all cures so all may learn. but keep another book with all the

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

nature is beautifully co-ordinated, and nothing can be discovered or utilised before the right time. only as man becomes unselfish will this tremendous power be permitted to pass into his hands. nevertheless, we can, i believe, look to science to make tremendous strides in the comprehension of atomic energy. then paralleling the evolution of the human being again, we can look for man to dominate the air. there is a great vibratory sphere, or plane, in the solar system, called in some occult books the intuitional plane; it is called in the eastern literature the buddhic plane, and its symbol is the air. just as man is beginning to find his way through the development of the intuition on to that plane now, so science is beginning to discover how to dominate the air, and as the intuition in

plane, in the solar system, called in some occult books the intuitional plane; it is called in the eastern literature the buddhic plane, and its symbol is the air. just as man is beginning to find his way through the development of the intuition on to that plane now, so science is beginning to discover how to dominate the air, and as the intuition in man develops and grows, so will his control of the air be developed and grow. another thing we can look for (and it is already being recognised somewhat) is the development of the ability to- 47- the consciousness of the atom copyright 1998 lucis trust see in subtler matter. everywhere there are children being born who see more than you or i can. i am here referring to something that is based purely on material grounds, and concerns the physic

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

to enter and to fill. the builders responded to the sacred sound. in musical collaboration they attended to the work. they built in many spheres, beginning with the third. upon this plane their work commenced. they built the sheath of atma and strung it to its primary- 13- a treatise on cosmic fire copyright 1998 lucis trust "aum" said the mighty one "let now the work proceed. let the builders of the air continue with the plan" the deva-lord and builders upon the plane of air worked with the forms within that sphere which is reckoned mainly theirs. they wrought for union, each in his group assigned. the moulds grew fast beneath their hands. the sacred plane of juncture, the fourth great plane, became the sphere within the greater circle which marked the goal for man "aum" said the mighty o

high order, and of a golden hue. it is passed through their bodies and emitted as powerful radiations, which are applied direct through certain plexi in the uppermost part of the etheric body, the head and shoulders, and passed down to the etheric correspondence of the physical organ, the spleen, and from thence forcibly transmitted into the spleen itself. these golden hued pranic entities are in the air above us, and are specially active in such parts of the world as california, in those tropical countries where the air is pure and dry, and the rays of the sun are recognised as being specially beneficial. relations between man and this group of devas are very close, but fraught as yet with much danger to man. these devas are of a very powerful order, and, along their own line, are further

een. it is the means whereby evolution becomes possible, comprehension is achieved, and activity is generated and utilised. let us now consider how this question can be expressed in terms of fire: objectively subjectively 1. the sea of fire..1. our god is a consuming fire..e. nergising will 2. the akasha..2. the light of god..f.orm aspect. 3. the aether..3. the heat of matter..activity aspect. 4. the air..4. the illumination of the intuition- 156- a treatise on cosmic fire copyright 1998 lucis trust 5. fire..5. the fire of mind. 6. the astral light..6. the heat of the emotions. 7. physical plane electricity..7. kundalini and prana. spiritually. this is hid in a threefold mystery: 1. the mystery of electricity. 2. the mystery of the seven constellations. 3. the mystery of the one above the

ich, with the third, make the sumtotal of manas, and see wherein their influence may be expected. the subject is so stupendous that we cannot possibly do more than touch upon certain points, nor can we enlarge along the line of the mechanistic development of forms to utilise the force. this is all hidden in the science of electricity, and as exoteric science discovers how: to utilise the power in the air, or to reduce electrical phenomena to the uses of man; to build forms, and create machines to contain and distribute the electrical forces of the- 250- a treatise on cosmic fire copyright 1998 lucis trust atmosphere; to harness the activity of matter, and to drive it towards certain ends; to employ the electrical force in the air to vitalise, rebuild, and heal the physical body; then the p

ealing will then fall practically into two departments: 1. vitalisation, by means of: a. electricity. b. solar and planetary radiation. 2. definite curative processes, through the occult knowledge of: a. the force centres. b. the work of the devas of the fourth ether. transportation on sea and land will be largely superseded by the utilisation of air routes and the transit of large bodies through the air, by means of the instantaneous use of the force or energy inherent in the ether itself, will take the place of the present methods. religious students will study the side of manifestation we call the "life side" just as the scientist studies that called "matter" and both will come to a realisation of the close relation existing between the two, and thus the old gap and the ancient warfare

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ed meditation upon the five distinctive forms of all the elements, the knower has arrived at a knowledge of all their qualities, characteristics and nature, he can then cooperate intelligently in the plan and become a white magician. for the majority it is as yet only possible for us to arrive at three of the forms, and this is touched upon in light on the path in the words "inquire of the earth, the air and the water, of the secrets they hold for you. the- 191- the light of the soul copyright 1998 lucis trust development of your inner sense will enable you to do this" 45. through this mastery, minuteness and the other siddhis (or powers) are attained, likewise bodily perfection and freedom from all hindrances. towards the close of each of these three books on raja yoga, there comes a sutr

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ies this: for as the blood is oxygenated so is the life of the man in the three worlds permeated by spiritual energy. b. there is the imposition of a peculiar rhythm, brought about by the particular spacing and time limit of the breaths inhalation, retention, and exhalation and this will vary according to the counts. c. there is a subtle effect of prana (which is the subjective element underlying the air breathed in and out) which affects most potently the body of prana, the vital or etheric body. students should remember that subtle effects are more powerful than the physical effects. they produce results in two directions; on the physical body and on the etheric body. the entire vital body assumes a- 122- a treatise on white magic copyright 1998 lucis trust particular rhythm according to

uts it "one glance the soul doth cast upon the forms of mind. a ray of light streams out and darkness disappears; distortions and evil forms fade out, and all the little fires die out; the lesser lights are no more seen "the eye through light awakens into life the needed modes of being. to the disciple this will carry knowledge. to the ignorant no sense is seen for a sense lacks" the elemental of the air symbolically understood is that substratum of energy which works through the forms of the etheric body, which is dealt with through the breath, and handled through the science of pranayama. this elemental form is the intricate etheric structure, the nadis and centres, and all advanced students know well how these are controlled by the focused attention of the soul in contemplation, acting

th initiation, for he carries us forward with him, and, on our particular level, we achieve as cells in his body. 6. as time progresses, indra will swing into control and the age of air will be ushered in. more and more as the buddhic principle manifests and at-one-ment is achieved shall we see this age of air coming into being. a corroboration of this can be seen in the gradual control by men of the air. in an esoteric sense, all in the future will become lighter, more rarefied and more- 226- a treatise on white magic copyright 1998 lucis trust etherealized. i am choosing my words with care. 7 "our god is a consuming fire" refers primarily to agni, the controlling factor in this age. the devas of the fire will play an increasingly important part in all earth processes. to them is given th

ight shine. stage iv into the dark the life proceeds. a different voice seems to sound forth "enter the cave and find your own; walk in the dark and on your head carry a lighted lamp. the cave is dark and lonely; cold is it and a place of many sounds and voices. the voice of the many sons of god, left playing on the playground of the lord, make their appeal for light. the cave is long and narrow. the air is full of fog. the sound of running water meets the rushing sound of wind, and frequent roll of thunder. far off, dim and most vaguely seen, appears an oval opening, its color blue. stretched athwart this space of blue, a rosy cross is seen, and at the centre of the cross, where four arms meet, a rose. upon the upper limb, a vibrant diamond shines, within a star five-pointed- 271- a treat

saviour through the four kingdoms. this latter phrase will only be really understood at the fourth initiation. when he has done this, he can say "desire holds me not, with freedom now i stand. i desire all and nothing. i live and die, am offered up and rise again: i come and go at will. earth lies beneath my feet and water laves my form. the fire destroys that which impedes my way, and master of the air am i. through all the world of forms my feet have passed. all now exists for me and i, the servant of the whole, persist- 316- a treatise on white magic copyright 1998 lucis trust study these words and note how the concept of the ideal requirements which constitute the equipment of the white magician has steadily grown. i could enlarge on many other quaternaries, but the few just quoted su

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

ve. it is growth towards an ideal, or towards a divine prototype or archetype. here is where the secret of this kingdom appears. the secret is hidden in the word "transformation" for the rays 2.4.6 are the great transformers. the clue to the secret is to be found in the processes of assimilation and in the building forces that transmute the assimilated minerals, the absorbed moisture, the food in the air, and the proffered offering of the insect kingdoms into the manifested bodies, the radiant colours, the magnetic auras, and the distilled perfumes of this kingdom. much along this line has been the subject of investigation by the modern scientist, but until he recognises the fact of ray influences, and the part they play in the producing of these factors, he will fail to discover the true

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

ed; if one has passed further on the way, they will give one a command which, as a disciple with spiritual insight one will obey, because one is awakened; if one is an initiate, they will evoke the comment "this i know" the direction of ray i "the garden stands revealed. in ordered beauty live its flowers and trees. the murmur of the bees and insects on their winged flight is heard on every side. the air is rich with perfume. the colours riot to the blue of heaven. the wind of god, his breath divine, sweeps through the garden..low lie the flowers. bending, the trees are devastated by the wind. destruction of all beauty is followed by the rain. the sky is black. ruin is seen. then death. later, another garden! but the time seems far away. call for a gardener. the gardener, the soul, respond

an never again be broken. greater similar efforts can be launched during the next few years and they will embody the next great spiritual effort and expression of the men of good will for which the intermediate period is a preparation. it is desirable that there should be, if possible, a far wider use of the radio, so that sequentially and following the journey of the sun, there may go forth over the air this appeal to god at the time of the full moon. the day of appeal will be the expression of the spiritual attitude of humanity and will lead to a subjective spiritual synthesis between the men of good will and the new group of- 388- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust world servers and the inner spiritual hierarchy which is working to

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

end upon the adequacy of the preparation done until the full moon of may. it will also depend upon whether you and l.t.s-k. can free yourselves from glamour you from the glamour of the personal self and he from the glamour of his own thoughtforms. the words and phrases which i have chosen for the theme of your meditation are as follows: 1st month freedom. i stand upon the mountain top and breathe the air whereby the sons of god must live. 2nd month detachment. i seek to love and with my love to live. i seek not love for my own little self. 3rd month purification. let the fires of divinity burn out all dross. let the pure gold emerge. give me the gold of living love to shower upon the sons of men. 4th month light. into the light of the radiant presence of the self i pass and join all souls

know you will do. your soul demands it of your personality and will find you ever ready. below are six seed thoughts which i have chosen for your consideration. will you give them fifteen minutes of quiet thought each day? 1st month i am a bird of song. those in the high air can hear my song. my fellow pilgrims feel my joy. 2nd month i am the lotus of the heart. the perfume of the heart must fill the air around me and rest my fellowmen. 3rd month i am a pool of quiet. naught must destroy that peace, for all around me need that peace and quiet that the restful waters give- 448- discipleship in the new age- volume i copyright 1998 lucis trust 4th month i am a steadfast hill whereon the breeze of god blows free. the weary pilgrims on the way find cool strength and tonic life upon that hill. 5

ht shine. stage iv. into the dark the life proceeds. a different voice seems to sound forth "enter the cave and find your own; walk in the dark and on your head carry a lighted lamp" the cave is dark and lonely; cold is it and a place of many sounds and voices. the voices of the many sons of god, left playing on the playground of the lord, make their appeal for light. the cave is long and narrow. the air is full of fog. the sound of running water meets the rushing sound of wind, and frequent roll of thunder. far off, dim and most vaguely seen, appears an oval opening, its colour blue. stretched athwart this space of blue, a rosy cross is seen, and at the centre of the cross, where four arms meet, a rose. upon the upper limb, a vibrant diamond shines, within a star five-pointed. the living

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

and words will evoke recognition in every department of human thinking. the symbolic prophecies found in all the world scriptures anent this imminent event will prove their veracity; their symbolism will nevertheless elicit re-interpretation; circumstances and happenings will not necessarily be exactly as the scriptures would appear to indicate. for instance, he will come indeed in the "clouds of the air (matt. xxvi.64, as the christian scriptures say, but of what great interest is that when millions come and go in the clouds, each hour of the day and of the night? i mention this as one of the outstanding prophecies and one of the most familiar; it is, however, one which means little in our modern civilisation. the fact of importance is that he will come. the wesak festival has been held d

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

d again only to die or else to die and bring salvation (pisces. thus there are symbolically the death through fire, the death through earth and the death through water burning, suffocation and drowning but, in this world cycle, the death through air is not either known or understood. there are not therefore four deaths, as the goal of our system during manifestation is "initiation or release into the air" so that the bird of life out of time and space can fly free. the concept which the law of correspondence brings of the final death is covered by the words liberation, relinquishment and final initiation, and means little to humanity, for it concerns the planetary logos and his life cycle. the three deaths which do overtake man, the individual and the human family as a whole, release the s

y. from self-service, he proceeds to world service and yet is always the individualised son of god until after the third initiation. as one studies these twelve signs, it is interesting to trace the relation of consciousness to the preceding sign and to the succeeding sign. it is peculiarly so in connection with the sign aquarius. the material, earthly quality of capricorn becomes "dissolved into the air" in aquarius. the individual "fish" of the other sign becomes eventually the soul, and soul quality emerges, and on the reversed wheel it demonstrates as the pervasiveness of wisdom (pisces) and the universal love of the truly developed aquarian. on the wheel as it "rolls onward into illusion" the wheel of the personality, the superficiality and the airy nature of the undeveloped aquarian

it also in this sign, or under this sign when it is the rising sign, becoming "the lion who seeks his prey" that is the personality who becomes the captive of the soul. 3. in scorpio in this sign, the disciple undergoes those tests which will enable him to take the second initiation and demonstrate that the desire nature is subdued and conquered and that the lower nature is (by being lifted up in the air, i.e. into heaven) capable of reaching the goal for this world period, and that from the earthy foundations of scorpio the personality can be so tested that it shows fitness for the world service demanded in aquarius. this is beautifully expressed for us in the legend of hercules, the sun-god who overcomes the nine-headed hydra or serpent of desire by being forced to his knees and from tha

e goal for this world period, and that from the earthy foundations of scorpio the personality can be so tested that it shows fitness for the world service demanded in aquarius. this is beautifully expressed for us in the legend of hercules, the sun-god who overcomes the nine-headed hydra or serpent of desire by being forced to his knees and from that position of humility lifts up the serpent into the air, and then deliverance comes. 4. in aquarius in this sign, the long effort of the soul is consummated and concludes the- 86- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust experience of the disciple upon the fixed cross. the man then takes the third initiation and becomes free from personality control, taking the next two initiations upon the cardina

e moon. aquarius. 4th. hierarchical from this tabulation, it will appear that the influence of only one ray, that of the third ray of active intelligence, is missing. all the other rays pour through, vertically and horizontally, into the man's nature and his environment. life, quality and appearance are all tested, but as the entire experience has to be fought out subjectively and lifted "up into the air" finally and raised into the world of spiritual values where all problems must be solved in the light of the intuition and by the soul, the stimulation of the intellect and the focussing of the disciple's attention upon the physical plane (the world of material values) is not desirable. therefore, the influence of the third ray is omitted or "occultly deflected" as it is called, except in

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ated. the climate is really lovely, though very hot and dry in the summer. however, i felt completely isolated, culturally and mentally and spiritually. it seemed to me that there was no one for me to talk to. no one had seen anything or read anything and their sole topic of conversation seemed to rotate around children, crops, food and local gossip. for months i stuck my snooty little nose up in the air and decided there was nobody good enough for me to associate with. of course, i did my duty as the rector's wife and i am sure i was very nice and kind, but always i felt a barrier. i did not want to have much to do with the parishioners and i let them know it. i started a bible class, however, and that was a huge success. numerically it outnumbered my husband's sunday morning congregation

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

on to the solar plexus centre as the clearing house and the place of reorientation of the life force in the personality. bear this constantly in mind. c. the problems connected with the respiratory or breathing system are all related to the heart, and therefore concerned with the establishing of right rhythm and right contact with the environment. the drawing in of the life breath, the sharing of the air with all other human beings, denotes both an individual centre of life and participation also in the general life of all. to these problems of individual or separative existence and of its opposite, the sacred word, the om, is intimately related. it might be said in the words of an occult manual on healing, given to advanced disciples, that "he who lives under the sound of the aum knows hi

em, and endeavoured to discover in my books, for. instance, or in the secret doctrine, those paragraphs which will throw occult light upon what he says, or which may negate his hypothesis. then they would be growing and using the analytical mind as a bridging factor between the world of human science and the occult sciences. on ions and radiation. scientists have made statements to the elect that the air we breathe contains electrified particles positively or negatively charged, and they are able to produce artificially electrified air; that even an open flame in a fireplace ionises the air; that with suitable apparatus one may extract either the negative or the positive ions, and that patients exposed to the positively electrified ions developed feelings of fatigue, dizziness and headache

and subject to their continued activity, it was decided by them but for humanity that the rapid hard way was to be tried. since that time three factors have been present: 1. the factor of tremendous progress in raising the consciousness of mankind, en masse, to much higher intellectual levels. to this the growth of education, the discoveries of science and the control of the material plane and of the air bear testimony. 2. the factor of worldwide distress, of economic disaster, of world wars, of natural cataclysms- 393- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust and of the myriad occurrences and difficulties which make individual life, national life and planetary life so hard these days. no one is exempt and there is no distinction shown. 3. the fa

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

w age- volume ii copyright 1998 lucis trust stream, between the two extremes, there floats the eye of vision a thread of light unites the two "deep in the tree, between the root and flowers, the eye again is seen. the eye that knows, the eye that sees, the directing eye one made of fire, one fluid as the sea, and two which look from here to there. fire, water and the earth all need the vital air. the air is life. the air is god" the significance of this formula is not difficult for the advanced student to grasp in connection with himself. the eye of knowledge, the eye of vision and the directing eye of deity are familiar to him. but it is the great and major esoteric implications which i ask you to consider. an extension of these concepts to a master and his ashram or his group of practisi

the new age- volume ii copyright 1998 lucis trust between the two extremes, there floats the eye of vision; a thread of light unites the two "deep in the tree, between the root and flowers, the eye again is seen. the eye that knows, the eye that sees, the directing eye one made of fire, one fluid as the sea, and two which look from here to there. fire, water and the earth all need the vital air. the air is life. the air is god" these formulas and their implications have caused some of you concern because of their extreme difficulty of interpretation. i would ask you to bear in mind that you are individually quite unable to grasp the extent of your own comprehension because the mind (the major conditioning factor in a disciple's life in the early stages of his training) knows far more than

nd two which look from here to there, the eye that knows" these are the eye of the disciple and the eye of the personality. there is a clue to this in a statement in the secret doctrine that the right eye is the eye of buddhi and the left eye the eye of manas these are the eyes of the high grade integrated personality, en rapport with the soul. d "fire, water and the earth all need the vital air. the air is life" the clue again to this is to be found in the secret doctrine, i.80, where we find the words "matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit and these three are a trinity, synthesised by life, which pervades them all" you can see, therefore, upon careful reflection how simple

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

glory of god will appear on earth. the second great approach will have been achieved- 111- the externalisation of the hierarchy copyright 1998 lucis trust call to a united act of service november 1939 the situation is serious. sea and air and land are arrayed against the forces of light; they are the agents of material substance and can be used potently against the spiritual forces. the forces of the air are, however, increasingly on our side. the members of the hierarchy are hard put to it to turn the tide in favour of that true and more spiritual civilisation which is on the way. this civilisation will be a combination of the best which has hitherto been produced and that which is new and, as yet, dimly sensed by the best of the world thinkers. the tide must be turned in favour of that w

the defenceless little nations are standing with their backs to the wall, facing the strongest display of human might that the world has ever seen. the nations which are not yet physically involved are preparing for some form of action and for defence defence against the dictator powers but not against the fighting democracies. the battle today is being fought out on the land, on the sea, and in the air. from the economic standpoint, every country is involved, and ruin stalks in the wake of war; the stopping of imports or of exports in many lands is bringing about the financial ruin of thousands; the pressure of economic disaster, the fear of famine and pestilence and the constant risk of becoming actively a part of the war faces every country not yet actually in the fighting line. the fe

the rule of hitler; russia, in her silence, cannot be trusted; japan is upsetting the balance of power in asia. such is the picture today. anarchy rules the world; famine stalks the inhabitants of europe; the civilian population of cities, the women and children, are in grave danger of injury and death and are forced to live underground; pestilence appears; there is no safety on land or sea or in the air; the nations are on the verge of financial ruin- 121- the externalisation of the hierarchy copyright 1998 lucis trust science has turned to the invention of the instruments of death; the populations of cities and entire districts are shifted from one part of a country to another; families and homes are broken up; there is intense fear, hopeless looking into the future, bewildered questioni

h he will transmit from the lords of liberation will inevitably be potently felt, evoking an immediate human response. this will prove an incontrovertible fact. that his radiation will reach forth and surround his disciples, struggling in the conflict with evil, is also certain and sure. this will enable them to make the supreme effort which will win the battle for humanity. that he will come in "the air" is a well-known prophecy from the new testament, thus enabling "every eye to see him" these words have more meaning today than when written nearly two thousand years ago, for this world conflict is outstandingly an aerial one. students and those using this invocation would be wise to bear this in mind or they may fail to see and recognise the deliverer when he comes a thing which has happ

so-called natural law. this surmounting of limitation is ever taking place and this process of transcendence will call forth increasing recognition. it marks the next major phase in the manifestation of divinity in man; it signifies domination over physical law and humanity's imminent triumph over the forces which have for so long held him to earth. of this transcendence the present mastery over the air is the symbol. man is rapidly mastering the four elements. he cultivates the earth; he rides the waters; he controls the electrical fires of the planet, and he flies triumphant through the air. the question now emerges: what, my brothers, next? another transcendence lies ahead. it is one of the things which the coming avatar will reveal. with the lesser leaders, whom the human spirit evoke

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

imself from the realm of delusion, of fog, of mist and of glamour, and stands in the "clear cold light" of the buddhic or intuitional plane (the second or middle aspect of the spiritual triad, he arrives at a great and basic realisation. he knows that he must return (if such a foolish word can suffice) to the "seas" which he has left behind, and there dissipate the glamour. but he works now from "the air above and in the full light of day" no longer does he struggle in the waves or sink immersed in the deep waters. above the sea he hovers within the ocean of light, and pours that light into the depths. he carries thus the waters to the desert and the light divine into the world of fog. yet he never leaves the place of identification, and all that he now does is carried forward from the lev

chy. the members of this group will, through the medium of the christ, pour- 61- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust light and healing energy upon the earth and peculiarly into the consciousness of men. i am not able to express the effect of the outpouring from shamballa in clearer terms. we are told in the bible that christ will come in the air, and that he will bring the "healing of the nations" in his wings. i would call your attention to this thought and to its appositeness to this day and generation. i make no prophetical predictions, i only indicate possibility. when the avatar has made his appearance, then will the "sons of men who are now the sons of god withdraw their faces from the shining light and radiate that light up

cance belongs to those who can move at will within the "precincts of the lord of life" in shamballa itself. all we can know about it is its lowest step. this enables us to study the impulse or instinct which enables all forms of life to function, which embodies the principles of responsiveness to contacts and to environment, and which embodies itself in the breath of life; this is also related to the air in some mysterious manner, and also to fire. more anent this subject it would be useless for me to say. 2. there is also the door of the will. this is a penetrating power which relates plan to purpose and which has in it the faculty of coherent persistence. the reason for this persistence is that it is not dependent upon the content of the form whether it is the form of an atom, of a man o

ALICE BAILEY THE LABOURS OF HERCULES

glamor and illusion; for in the carrying forward of spiritual aspiration, the disciple is very apt to be taken in by astralism and lower psychism in one form or another. as hercules wrestled with the serpent, he found he could not overcome it until he discovered that it was invincible only so long as it was in contact with the earth. just as soon as hercules lifted the serpent (antaeus) high into the air, it became utterly weak and unable to defeat him. gemini is an air sign, a mutable or common sign. glamor is ever changing, ever taking one form or another. it concerns appearance and not reality, and the earth stands for appearances. having vanquished the serpent that stood in his way, hercules passed on in his search. his next encounter was with glamor in another form. busiris was a son

ntal quality. when this sign is in evidence as it is now, being a powerful mutable sign, it inaugurates many changes; new ideas flood the world; new impulses make their presence felt; new and undeveloped lines of approach to spiritual truth emerge, and many teachers will arise everywhere to help lead the race into a new state of spiritual awareness. being an air sign, we find that the conquest of the air proceeds with speed, and also a constant effort is made to unify and coordinate the many and varied aspects of human endeavor. venus is the esoteric ruler of gemini and governs the second decanate; for venus makes at-one, and through its influence the law of attraction and the bringing together of the polar opposites takes place. but all these changes and unifications naturally inaugurate

ant and clairaudient, in due time we shall surely see or hear, if not in truth, yet through the power of that creative faculty which we all possess, a creative imagination. but in some form or another, the aspirant who has left nereus will meet the serpent and will have to wrestle with him. as the myth states, for a long time hercules could not conquer, but when he lifted the serpent high up into the air, he prevailed. there is a great truth underlying this symbolism. the air has always been regarded as the symbol or the element related to the christ plane, called in the theosophical terminology and in the east, the buddhic plane. the astral plane is the distorted reflection of the buddhic plane, and it is only when we carry glamor up into the clear light of the christ soul that we shall s

ll versions state that it was so buried. in some accounts it is stated that hercules burned off the heads, and the divine fire would indeed be needed for this destruction. however, it is impossible to negate the powerful picture of the world disciple in this supreme test, sinking to his knees in humility and raising the monster (all the accumulated evils, mistakes, failures of his long past) into the air of the spirit, where by its very nature the hydra could not live, and so drooped and died. the use of the fire, in the preliminary effort, still keeps that symbol in the picture. while sex, under the test of at-one-ment of opposites and the double rulership of mars, has its special place, the over-emphasis of this one facet is not sufficiently inclusive. all pairs [143] of opposites are to

hydra, searches patiently for it, and finally destroys it. discrimination is needed to recognize its existence; patience, to discover its lair; humility, to bring slimy fragments of the subconscious to the surface, and expose them to the light of wisdom. as long as hercules fought in the bog, amid the mud, slime, and quicksand, he was unable to overcome the hydra. he had to raise the monster into the air; that is, translate his problem into another dimension, in order to solve it. in all humility, kneeling in the mud, he had to examine his dilemma in the light of wisdom and in the elevated atmosphere of searching [144] thought. from these considerations we may gather that the answers to many of our problems come only when a new focus of attention is achieved, a new perspective established

ARADIA GOSPEL OF THE WITCHES

ting in or injuring books, which always belong partly to posteri-ty, it is a sin of vulgarity as well as morality, and indicates what people aremore than they dream.only a cad as low as a thiefwould write in a book or turn down a leaf,since tis thievery, as well is known,t o make free with that which is not our own. page 48 thus it came to pass that t ana became thedeaor spirit of the moon.though the air be set to a different key, this is a poem of pure melody, and the same aswordsworths goody blake and harry gill. both tanaand the old dame are surprised and terrified;both pray to a power above: the cold, cold moon above her head,thus on her knees did goody pray;young harry heard what she had said,and icy cold he turned away.the dramatic centre is just the same in both. the english ballad

her when the fine wedding was to be,with many other jeers and sneers, that at last in a moment of madness she went to the top of a hightower, whence she cast herself; and to make it worse, there was below a terrible ravine (balza) intowhich she fell.yet she took no harm, for as she fell there appeared to her a very beautiful woman, truly not ofearth, who took her by the hand and bore her through the air to a safe place.then all the people round about who saw or heard of this thing cried out, lo, a miracle! and theycame and made a great festival, and would fain persuade rorasa that she had been saved by themadonna.but the lady who had saved her, coming to her secretly, said, if thou hast any desire, follow thegospel of diana, or what is called the gospel of the witches (il vangelo delle st

BALANCE J

snake and writhe in a semi-solid flux. there is a definite sense that these might represent orgasmic energies, the sexual charged stuff with which the magickian makes his magick. this stuff is a recurrent symbol in his work. in the illustrations to the powerful book of ugly ecstasy, this plasma is seen forming and reconstituting into winged serpents and tiny dragons and connecting the ground with the air. in the later more colourful pastels, the symbol of the tree seems to be linked in some way to ancestor worship. pictures such as trees present the viewer with a dark glimpse of plant forms as personalities, as if they were posing for a group photograph. and trees can also be used by the denizens of his more witchcraftbased sabbath pictures to symbolise the accumulation and generation of a

BALANONES TEMPLE OF SET FAQ

the pentagram is not central to all pagan beliefs, but there is still no need for this. all pagan faiths that i know of respect the symbols of other religions. agreed. so why do you turn the holy and glorious pentagram wrong side up? it's a symbol of dynamic balance, resting actively on one point. why do you have to turn it over with its all-important balance point pointing meaninglessly up into the air? there is additional discussion of initiation and the temple's degree system in the ref document. 2.3 satanism is the temple of set a satanic organization? the temple of set as an organization was founded in 1975 by dr. michael aquino, in san francisco. its initial membership came from the church of satan (that infamous "satanic" organization of the carny anton lavey, composed of cos membe

BAPHOMANTIS LUCIFERIAN SATANIC MASS

ction, starting in the north and ending in the west. lucifer, ouyar, chameron, aliseon, mandousin, premy, oriet, naydru, esmay, eparinesont, estiot, dummoson, panochar, casmiel, hayras, fabelleronthou, sardirno, peatham, venite, venite, come lucifer, amen. come lucifer to witness this rite of dedication unto you, veni, omnipotens aeternae diabolus! after which turn back towards the alter, make in the air an inverted pentagram, using your left forefinger or w/ dagger, as you do so say: i bless this alter in the name of lucifer and satan. and i dedicate this rite unto thee oh infernal lord of the earth, he who gives me joy. may the blessings of darkness be with (me\us) this night "i shall go down to the alters of hell" after which one participant may say: i call upon thee oh mighty lord luci

ifer and look foward to his ultimate reign and the pleasures that are to come. veni, omnipotens aeternae diabolus (mistress of temple kisses the temple keeper on the lips and says "may satan be with you (priest) then say: bringer of enlightenment, i greet you who cause us to seek the forbidden knowledge and find true light in darkness" then dip your finger in the wine in the chalice, construct in the air an inverted pentagram then say, blessed are the strong for they shall inherit the earth! blessed are the proud for they shall breed gods! let the humble and meek die in there misery! hail our father and lord of the earth! pick up the paten with host on it, hold it in front of you. and say: sancttissimi corporsis satanas, recieve this host lord lucifer which i, thy worthy servant offer to t

tide is turning and your flock is learning the truth. in the name of lucifer, the daemons and legions. i condemn thee to the abyss and free the souls of all you have taken. this host is your filth that only your sheep will eat! take the wafer and burn in a special black candle and say "i take your worthless host and turn it into toast" after take up the chalice, with it in your hand, construct in the air, an inverted pentagram,while saying: veni, omnipotens aeternae diabolus! each drink from chalice and then say: so let there be ecstasy and darkness,and let there be chaos and laughter, let there be sacrifice and strife, but above all let us enjoy the gifts of life! hail satan, prince of life! then say: we have gained the blessings of our lord lucifer, may his protection and grace be with u

BASIL VALENTINE TWELVE KEYS

ct, or diminution. but that in which death and life, destruction and resurrection dwell, is a round sphere, with which the goddess of fortune drives her chariot, and imparts the gift of wisdom to men of god. its proper name here upon earth, and for the human understanding, is all vin vall. let him who would know what this all vin vall is, give the earth great wings, and make it fly upward through the air to the heavenly regions. then singe its wings with fierce heat, and make it fall into the red sea, and there be drowned. then dry up the water twelve keys of basil valentine 22 of 95 with fire and air till the earth reappears, and you will have all vin vall. if you cannot find it in this way, look around upon the things that are in the world. then you will find the all vin vall, which is t

ger able to afford nourishment to anything. for its sulphur or richness would lack the quickening spirit without which there can be neither life nor growth. two contrary spirits can scarcely dwell together, nor do they easily combine. for when a thunderbolt blazes amidst a tempest of rain, the two spirits, out of which it is formed, fly from one another with a great shock and noise, and circle in the air, so that no one can know or say whither they go, unless the same has been ascertained by experience as to the mode in which these spirits manifest. know then, gentle reader, that life is the only true spirit, and that that which the ignorant herd look upon as dead may be brought back to permanent, visible, twelve keys of basil valentine 41 of 95 and spiritual life, if but the spirit be res

generation be hindered. for too much rain spoils the fruit, and too much drought stunts its growth. therefore, when neptune has prepared his bath, measure out carefully the exact quantity of permanent water needed, and let there be neither too little nor too much. the twofold fiery male must be fed with a snowy swan, and then they must mutually slay each other and restore each other to life; and the air of the imprisoned fiery male will occupy three of the four quarters of the world, and make up three parts of the imprisoned fiery male, that the death vsong of the swans may be distinctly heard; then the swan roasted twelve keys of basil valentine 46 of 95 will become food for the king, and the fiery king will be seized with great love towards the queen, and will take his fill of delight i

the queen, and will take his fill of delight in embracing her, until they both vanish and coalesce into one body. it is commonly said that two can overpower one, especially if they have sufficient room for putting forth their strength. know also that there must come a twofold wind, and a single wind, and that they must furiously blow from the east and from the south. lf, when they cease to rage, the air has become water, you may be confident that the spiritual will also be transmuted into a bodily form, and that our number shall prevail through the four seasons in the fourth part of the sky (after the seven planets have exercised power, and that its course will be perfected by the test of fire in the lowest chamber of our palace, when the two shall overpower and consume the third. for thi

nst the cold; an excess of it destroys life. it is not necessary that the substance of the sun should touch the earth. twelve keys of basil valentine 48 of 95 the sun can heat the earth by shedding thereon its rays, which are intensified by reflection. this intermediate agency is quite sufficient to do the work of the sun, and to mature everything by coction. the rays of the sun are tempered with the air by passing through it so as to operate by the medium of the air, as the air operates through the medium of the fire. earth without water can produce nothing, nor can water quicken anything into growth without earth; and as earth and water are mutually indispensable in the production of fruit, so fire cannot operate without air, or air without fire. for fire has no life without air; and wit

BLACK SERPENT1

erience is a movement that is being called "dominionism" it is sometimes called "christian reconstructionism" and appears to have grown out of conservative presbyterianism during the early 1970's. dominionist beliefs are evidently derived from genesis 1:26 of the old testament "then god said 'let us make man in our image, in our likeness and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth and over all the creatures that move along the ground (niv) 12 dominionist theologians believe that it is their responsibility, as christians, to bring the entire world- all countries, societies, and governments- under the "word of god" they are also postmillennialists, meaning they believe jesus christ will only return to earth after most of the wor

BLAVATSKY H P ANTHROPOGENESIS

rtions of our globe (b) the birth of the astral, before the physical body: the former being a model for the latter; and (c) that man, in this round, preceded every mammalian- the anthropoids included- in the animal kingdom[[footnote(s* see genesis ch. ii, v. 19. adam is formed in verse 7, and in verse 19 it is said "out of the ground the lord god formed every beast of the field, and every fowl of the air; and brought them unto adam to see what he would call them" thus man was created before the animals; for the animals mentioned in chapter i. are the signs of the zodiac, while the man "male and female" is not man, but the host of the sephiroth; forces, or angels "made in his (god's) image and after his likeness" the adam, man, is not made in that likeness, nor is it so asserted in the bibl

rs" the claim that physical man was originally a colossal pre-tertiary giant, and that he existed 18,000,000 years ago, must of course appear preposterous to admirers of, and believers in, modern learning. the whole posse comitatis of biologists will turn away from the conception of this third race titan of the secondary age, a being fit to fight as successfully with the then gigantic monsters of the air, sea, and land, as his forefathers- the ethereal prototype of the atlantean- had little need to fear that which could not hurt him. the modern anthropologist is quite welcome to laugh at our titans, as he laughs at the biblical adam, and as the theologian laughs at his pithecoid ancestor. the occultists and their severe critics may feel that they have pretty well mutually squared their acc

28. from the drops of sweat; from the residue of the substance; matter from dead bodies of men and animals of the wheel before; and from cast-off dust, the first animals were produced. 29. animals with bones, dragons of the deep, and flying sarpas were added to the creeping things. they that creep on the ground got wings. they of the long necks in the water became the progenitors of the fowls of the air. 30. during the third race the boneless animals grew and changed: they became animals with bones, their chhayas became solid. 31. the animals separated the first. they began to breed. the two-fold man separated also. he said "let us as they; let us unite and make creatures" they did. 32. and those which had no spark took huge she-animals unto them. they begat upon them dumb races. dumb the

nd magic. in the epic poem of finland, the kalewala* the origin of the serpent of evil is given: it is born from the "spittle of suoyatar. and endowed with a living soul by the principle of evil" hisi. a strife is described between the two, the "thing of evil (the serpent or sorcerer, and ahti, the dragon "magic lemminkainen" the latter is one of the seven sons of ilmatar, the virgin "daughter of the air" she "who fell from heaven into the sea" before creation, i.e, spirit transformed into the matter of sensuous life. there is a world of meaning and occult thought in these few lines, admirably rendered by dr. j. m. crawford, of cincinnati. the hero lemminkainen, the good magician "hews the wall with might of magic, breaks the palisade in pieces, hews to atoms seven pickets, chops the serpe

roceeding meanwhile with our explanations of geological and racial cycles[[vol. 2, page] 75 the secret of the fall of the angels. stanza iii. attempts to create man (11) the descent of the demiurge (12) the lunar gods ordered to create (13) the higher gods refuse. 11. the lord of the lords came. from her body he separated the waters, and that was heaven above, the first heaven (the atmosphere, or the air, the firmament (a (a) here tradition falls again into the universal. as in the earliest version, repeated in the puranas, so in the latest, the mosaic account. in the first it is said "he the lord (the god who has the form of brahma "when the world had become one ocean (harivamsa i. 36) concluding that within the waters lay the earth, and desirous to raise it up" to separate it "created hi

BLAVATSKY H P COSMOGENESIS

hand out of the material he found in his own small brain-fabric, and forced it upon mankind as a direct revelation from the one unrevealed space* the occultist[[footnote(s* see manu's account of brahma separating his body into male and female, the latter the female vach, in whom he creates viraj, and compare this with the esotericism of chapters ii, iii, and iv. of genesis* occultism is indeed in the air at the close of this our century. among many other works recently published, we would recommend one especially to students of theoretical occultism who would not venture beyond the realm of our special human plane. it is called "new aspects of life and religion" by henry pratt, m.d. it is full of esoteric dogmas and philosophy, the latter rather limited, in the concluding chapters, by what

eneous. cool breath is the mother, who conceives, forms, brings forth, and receives them back into her bosom, to reform them at the dawn (of the day of brahma, or manvantara" for clearer understanding on the part of the general reader, it must be stated that occult science recognises seven cosmical elements- four entirely physical, and the fifth (ether) semi-material, as it will become visible in the air towards the end of our fourth round, to reign supreme over the others during the whole of the fifth. the remaining two are as yet absolutely beyond the range of human perception. these latter will, however, appear as presentments during the 6th and 7th races of this round, and will become known in the 6th and 7th rounds respectively* these seven elements with their numberless sub-elements[

t any particular moment, but is composed of the sum of all its various and changing conditions from its appearance in the material form to its disappearance from the earth. it is these "sum-totals" that exist from eternity in the "future" and pass by degrees through matter, to exist for eternity in the "past" no one could say that a bar of metal dropped into the sea came into existence as it left the air, and ceased to exist as it entered the water, and that the bar itself consisted only of that cross-section thereof which at any given moment coincided with the mathematical plane that separates, and, at the same time, joins, the atmosphere and the ocean. even so of persons and things, which, dropping out of the to-be into the has-been, out of the future into the past- present momentarily t

firstly, the fact just mentioned, that the lotus-seed contains within itself a perfect miniature of the future plant, which typifies the fact that the spiritual prototypes of all things exist in the immaterial world before those things become materialised on earth. secondly, the fact that the lotus plant grows up through the water, having its root in the ilus, or mud, and spreading its flower in the air above. the lotus thus typifies the life of man and also that of the kosmos; for the secret doctrine teaches that the elements of both are the same, and that both are developing in the same direction. the root of the lotus sunk in the mud represents material life, the stalk passing up through the water typifies existence in the astral world, and the flower floating on the water and opening

ases further on. the "sacred animals" are found in the bible as well as in the kabala, and they have their meaning (a very profound one, too) on the page of the origins of life. in the sepher jezirah it is stated that "god engraved in the holy four the throne of his glory, the ophanim (wheels or the world-spheres, the seraphim* the sacred animals, and the ministering angels, and from these three (the air, water, and fire or ether) he formed his habitation" thus was the world made "through three seraphim- sepher, saphar, and sipur" or "through number, numbers, and numbered" with the astronomical key these "sacred animals" become the signs of the zodiac[[footnote(s* this is the literal translation from the ixth and xth sections "ten numbers without what? one: the spirit of the living god. wh

BLUE EQUINOX

brother; they decked me out as a bride; the mounted me for thy bridal chamber. 32. they fled away at thy coming; i was alone before thee. 33. i trembled at thy coming, o my god, for thy messenger was more terrible than the death-star. 34. on the threshold stood the fulminant figure of evil, the horror of emptiness, with his ghastly eyes like poisonous wells. he stood, and the chamber was corrupt; the air stank. he was an old and gnarled fish more hideous than the shells of abaddon. 35. he enveloped me with his demon tentacles; yea, the eight fears took hold upon me. 36. but i was anointed with the right sweet oil of the magister; i slipped from the embrace as a stone from the sling of a boy of the woodlands. 37. i was smooth and hard as ivory; the horror gat no hold. then at the noise of t

finding it reached to the neck. looked up, and could discern the star clearly. someone said .you must travel up through the roof to the star. did so, and discovered i was without clothes. some time elapsed before i could get near the star, but on doing so i was whirled round it three times and alighted. then became conscious that the body had given place to a flame only. ascended as a flame into the air. became dimly conscious that the flame was in the heart of a larger body. strove still to rise, but came to blackness. returned and disrobed. gave thanks and entered diary [this is very good indeed, as a start. it should be repeated with everincreasing persistence. the time occupied tells me its faults more than the text. a good .rising. should take 1? to hours. o.m] nov. 28, 11:5 to 11:27

e font. the priestess: let the salt of earth admonish the water to bear the virtue of the great sea (genuflects) mother, be thou adored. she returns to the west+ on priest with open hand doth she make, over his forehead, breast, and body. be the priest pure of body and soul! the priestess takes the censer from the child, and places it on the small altar. she puts incense therein. let the fire and the air make sweet the world (genuflects) father, be thou adored. she returns west, and makes+ with the censer before the priest, thrice as before. be the priest fervent of body and soul (the children resume their weapons as they are done with) the deacon now takes the consecrated robe from the high altar, and brings it to her. she robes the priest in his robe of scarlet and gold. the equinox 254

BOOK T

he palm thereof a cup, resembling that of the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter of the supernal mother is traced in the spray of the fountain. it symbolizes fertility- productiveness, beauty, pleasure, happiness, etc. iii. the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes "invoked" as contrasted with natural force: for it is the invocation of the sword. raised up

; but nothing beyond: as it were, at the very pinnacle of success. old age, slothfulness; great wealth, yet sometimes loss in part; heaviness; dullness of mind, yet clever and prosperous in money transactions. malkuth of hb:h (riches and wealth. herein are hb:lavyh and hb:hha'ayh set over this decan as angel rulers. xxvii. the lord of peace restored two of swords or pikes two crossed swords, like the air dagger of a zelator adeptus minor, each held by a white radiant angelic hand. upon the point where the two cross is a rose of five petals, emitting white rays. at the top and bottom of the card are two small daggers, supporting respectively the symbol crescent moon with horns upward thus, and libra representing the decanate. contradictory characters in the same nature, strength through suf

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

one apparently stopped to think that if the witches really did what they were accused of, they would suffer equally themselves. after all, they too had to eat to live. an old ritual act for fertility was for the villagers to go to the fields in the light of the full moon and to dance around the field astride pitchforks, poles and broomsticks; riding them like hobby-horses. they would leap high in the air as they danced, to show the crops how high to grow. a harmless enough form of sympathetic magick. but the church claimed not only that they were working against the crops, but that they actually flew through the air on their poles. surely the work of the devil! in 1484 pope innocent viii produced his bull against witches. two years later two infamous german monks, heinrich institoris krame

and the sun in opposition could mean a somewhat self-centered person given to extravagance, due to the forcefulness and determination of the sun with the expansive wealth of jupiter. jupiter sextile with mercury would be good, showing determination and knowledge with judgement. the planets themselves have certain qualities: air, water, fire and earth. traditionally, gemini, aquarius and libra are the air signs; cancer, scorpio and pisces are the water signs; aries, leo and sagittarius the fire signs and taurus, virgo and capricorn the earth signs. air signs are supposedly intellectual, enlightened and articulate; water signs emotional; fire signs zealous and fervent; earth signs cautious, basic and practical. in more detail, the signs again, by tradition, as is almost all interpretation of

at the piece of string joins the bundles. hang the bundles over a clothes line, by this string. note: it is important that at night and/or whenever the weather gets damp, you hang the bundles indoors. if the herbs get damp during the drying process they will mildew. if you are collecting only leaves or flowers from a plant, then put them in a muslin bag to dry. not too many in each bag, otherwise the air will not get through them. generally herbs will take from three days to a week to dry. it is important that they are dry. move the bundles around each day so that they get a lot of sun. if there is no sun and you have to dry them indoors, keep them at a uniform temperature of about 65 to 70 f. 3: when the bundles are dry, pass the herbs through a meat mincer/grinder. use coarse cutters fir

l physical action of the body. it causes circulation of the blood, movement of the cells and all motions upon which the life of the physical body depends. it is a force that is sent forth from the nervous system, by an effort of the will, when you direct healing (review lesson one, regarding prof. otto rahn and dr. harold burr. you receive prana from the food you eat, the water you drink and from the air you breathe. all forms of force and energy rise from the same primal cause, and it is your willingness to increase your own supply, and share it, that makes you "gifted" in healing. everyone, then, actually possesses the "gift" of healing. how can you increase your prana? by deep breathing. visualize energy and strength flowing into your body as you breathe in. feel it. feel it going into

tainly falls far short of what you should be able to expect. so, when writing rituals, keep in mind first and foremost the purpose of the ritual. this purpose must also be brought out in things done the actions of the celebrants. to look further at the second of the traditions above, the participants take candles and light them from the priest's and priestess' candles. they then hold them high in the air and circle about the altar. sympathetically they are lending strength and light to the god at the time of his greatest need. again, there are no such actions in the sabbat rite of the first tradition. participation is important. the craft is a family religion in the sense that the coven is like a large family. the family should be able to participate freely in its activities. in christiani

BUDGE E

ose who have plunged themselves beneath the waters, and unto those who swim, and unto those who float in nu of the tuat 'o ye who have plunged yourselves beneath the waters, who shine in nu, o ye whose hands cover your faces, who swim with your faces turned towards the water in the tuat, whose cheeks are filled with water, o ye who paddle in the waters of nu, whose faces are turned up into p. 229 the air in the following of your souls, whose souls have been deprived of their heavenly air, and who beat the air with your hands in order to obtain it, o make ye your way in nu by means of your legs, and your thighs shall not be in any way impeded. come ye forth in this stream, descend ye on these waves, fill ye hap-ur, and arrive ye at its furrows, click to view hetemit. bekhkhit. tchetmit. sen

CASE PAUL F THE BOOK OF TOKENS

g new. of whatsoever is, thou mayest say with truth" i t was" hence is the vision of the prophet which seemeth to pierce the veil between what is and what is yet to come, in truth a recollection of that which seemeth to belong to the past. my hand holdeth the whole circle of being and for me time is not [100] yod 5 i am the link between chesed and tiphareth, combining the waters of substance with the air of life. i measure and bound the ruach which hath its place in the path of mediating influence, because i am the intelligence of will which carrieth the water of mercy into the sphere of beauty. 6 i am ten, yet from me proceedeth the twenty, for i am ten ineffable and ten manifested in creation. therefore is yod both ten and twenty. and the ten made manifest are also seven, and these are t

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

key to this first stage. the action this is the stage where you use actions to endow the symbol with magical energies. this is part of the continuous process of translating your magical thoughts and words from the first stage, the inner plan, to manifestation as the impetus for success or fulfilment in the everyday world. these energies amplify your own. for example, passing incense, representing the air element, over the symbol activates the innate power of rushing winds that cut through inertia and bring welcome change, harnessing the energies of wide skies in which there are no limits, soaring like eagles, carrying your wishes to the sun. you can unite other elemental forces seite 20 wicca01.txt by using the appropriate tools and substances. similarly, you might begin a chant, a medley

xtinguish your candle of need, you may shout: it is free, the power is mine! or, at the point of release, you may throw your extended hands wide in an arc above your head. if the ceremony is formal and you are using an athame, you can at this moment bring it in front of you to mark the invisible cutting of the knot holding the power. pull your visualised or actual knots tight, cut them, leap into the air, shouting: the power is free! or it is done! sometimes there is just a sudden stillness, as the power leaves. afterwards, you need to ground the energies by sitting or lying on the ground and letting excess energies fade away into the earth as you press down with your hands and feet. the four elements i have mentioned the use of the elements in rituals. in magick, there are four elements

ircle me, enfold me, goddess radiance bright. if you do not want to use the goddess as a focus for your magick, you can substitute the word 'god' or say 'golden radiance bright. you can also create your own chant, if you prefer, that may change from line to line, or use a simple mantra, such as: touch me, enfold me, enclose me* when you feel the power reaching a climax, cast the scarves high into the air and seite 23 wicca01.txt hug the tree, pressing your feet down hard to ground your energy and receive healing light from the trunk. if you are working alone, you may feel that in a sense you are not alone but are joining with the tree spirits and devas, the higher forces of nature who will dance with you as you spiral. you may even see their luminous outlines* if you are working in a group

three main religions of the western world -christianity, judaism and islam. for more information, see pages 200 and 236. alternatively, you may wish to call upon powerful goddess forms: isis, ishtar, cerridwen, innana, shakti, yoruba, danu, kali and aine, protect, empower and inspire this magical endeavour. you can embellish the casting ceremony as much as you like, perhaps drawing pentagrams in the air at the four main compass points, and combining this with lighting the four elemental candles. some practitioners like to cast a circle and then welcome other members of the group to enter, sealing the circle with a diagonal up-and-down slashing movement of their power hand (the one they write with, or a wand or an athame (an athame is a double-edged knife used in formal rituals. it represe

m in light. in this way, the circle is created in human dimensions and is as large or small as is required by the actual formation. the circle made to fit the group is far better magically than the group made to fit the circle, for the group is the circle. if you want to visualise a circle, use a clear, pointed quartz crystal, or wand, or the forefinger of your power hand, and draw an outline, in the air at chest level or on the ground. the circle extends wherever you draw it from the ground upwards to above your head like a wall of gold. again, begin in the north, and continue in an unbroken, circular movement. remember, the circle is created with your own power, amplified if you wish by the sacred guardians or powers you may invoke. for this reason, creating a light body and thus drawing

CHAOS MAGICK AND LUCIFERISM

sis in its holy state, what is called complete union with the hga (holy guardian angel. the activity of severing the ego, becoming beyond that and leaving the physical world is achieved via trance and the use of human bones as ritual tools. this represents that we are temporary and life ends, and that the spiritual paths may be ascended through desire and gnosis. lucifer is essentially the god of the air, or the astral plane. the luciferic powers are keys into the separation of the spiritual from the material, even though the luciferian may remain earth bound for some time. it is speculated that eventually something as this may grow boring and it would be time for the spirit to remain and move further into the astral. the tools of chaos magick are specifically anything which one would util

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

though there is no great matter in it, yet i think it not impertinent to recount it. i thought i was upon a high mountain, and saw before me a great and large valley. in this valley were gathered together an unspeakable multitude of people, each of which had at his head a thread, by which he was hanged from heaven; now one hung high, another low, some stood even almost upon the earth. but through the air flew up and down an ancient man, who had in his hand a pair of shears, with which he cut here one s, there another s thread. now he that was close to the earth was so much more ready, and fell without noise, but when it happened to one of the high ones, he fell so that the earth quaked. to some it came to pass that their thread was so stretched that they came to the earth before the thread

here another s thread. now he that was close to the earth was so much more ready, and fell without noise, but when it happened to one of the high ones, he fell so that the earth quaked. to some it came to pass that their thread was so stretched that they came to the earth before the thread was cut. i took pleasure in this tumbling, and it gave my heart joy, when he who had over-exalted himself in the air about his wedding got so shameful a fall that it even carried some of his neighbours along with him. in a similar way it also made me rejoice that he who had all this while kept himself near the earth could come down so finely and gently that even the men next to him did not perceive it. but being now in my highest fit of jollity, i was jogged unawares by one of my fellow captives, upon wh

now as soon as every man had come forth, the virgin mounted up into her high throne, requesting us to sit down upon the steps, and to appear at the judgement; which we did not refuse, but left everything standing upon the table (except the goblet, which the virgin committed to the pages keeping) and went forth in our robes, upon the throne, which moved by itself as gently as if we passed through the air, till in this manner we came into the garden, where we all arose together. this garden was not extraordinarily curious, but it pleased me that the trees were planted in such good order. besides, there ran in it a most costly fountain, adorned with wonderful figures and inscriptions and strange charpage 31 acters (which, god willing, i shall mention in a future book. in this garden was rais

COLLIER IRENE CHINESE MYTHOLOGY

d at the bellowing monkey. he put away his sword, and hurled himself at the skinny creature. the demon and monkey fought for hours, dealing each other glancing chinese mythology 98 blows, great jabs, and swift kicks. finally, monkey remembered one of the tricks he had learned from the immortal. quickly, he pulled out a clump of hair from his head, bit the hairs into small pieces, spat them out in the air, and shouted change! at once, the bits of hair turned into several hundred little monkeys, all of whom startled the demon with their piercing screams. the little monkeys pummeled the demon until they knocked him out. then monkey changed the little monkeys back into hair. he freed the imprisoned children and returned them to their parents. to celebrate their king s return, the cave monkeys

ve into the sea to meet with the dragon king of the eastern sea. when he demanded a suitable weapon, the dragon king showed monkey a heavy iron pillar weighing several tons. no one in the sea could lift it; many feared its strange, glowing light. monkey grabbed the stick, recited a spell, and changed it into a weapon-sized iron rod. making thrusts and parries, monkey jabbed and swung the stick in the air so ferociously that the tortoises drew in their heads, and the crab, shrimp, and lobster soldiers all scuttled out of his way. but monkey was not satisfied with the wonderful iron stick. next, he demanded suitable clothing from the dragon king. the dragon king summoned his dragon brothers by beating on gongs and drums. from their treasuries, the dragons gave monkey a pair of cloudstepping

he boasted that his somersaults could take him through the clouds a hundred and eight thousand li to the end of the world. the buddha issued monkey a simple challenge. jump across my palm and heaven is yours, the buddha said. monkey smiled when he saw that the buddha s hand was no more than eight inches across from fingertip to wrist. then monkey took in a mighty breath and hurled himself through the air. when he landed, he saw nothing but five pillars holding up the world. certain that he had 110 the pilgrimage somersaulted to the ends of the earth, monkey laughed at how easily he had met the buddha s challenge. just to mark his spot, he took out a hair from his head and transformed it into a brush. with his finest calligraphy, he wrote monkey, the great sage, reached this place. then he

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

in hwchy will not be invoked. the relationship between the four kerubs on the altar and the four enochian tablets which are visible in each quarter should be obvious. it is from the symbolism of the tablets that we call upon to charge the kerubic signs upon the altar. it is the chief adept of the second order who announces the beginning of the ceremony by holding the winged globe wand up high in the air and vibrating "hekas hekas este beh beloi" the chief is holding the wand by the white band. this is 3 symbolic of the equilibrated forces of over the governance of the four elements, beneath the divine wings of hwhy. through the chief adept holding the wand by the white band, he is symbolically forcing any and all negative energy down through the wand to the end of the black band and into

. the various calling of the elemental forces are now employed via the watchtower. all four watchtowers are activated through the four enochian tablets. this relates directly to the sun's cycle through the heavens and through the four elements which are held together by the tablet of union. this is the fifth principle, the element of. tools on the altar there are five tools on the altar. they are the air dagger (m, crucifix (o, chalice (n, chain (l, and the censer for the symbol of sitting on the letter c. as the tools are replaced on the altar after their use in the invocation of the watchtower, it begins the first magnetic re-charging of the ceremony. door of the vault the four kerubs on the door of the vault are also re-activated through the tablets of the watchtower and the invocation

COSIMANO CHARLES ELEMENTARY PSIONICS

issions come to nothing because there is not enough energy behind them to hold them together. the thought message goes out and immediately dissipates into the ether. it is like a clump of dirt. when the clump is moist, it has a cohesion which will hold it together in a breeze. but, let it dry, and the wind pushes at it, pulling away small parts until there is nothing left but the dust floating in the air, capable of getting the neighbors' laundry dirty (why she can't buy a drier like a civilized human being is beyond me, but little else. so it is with the energy of our thoughts. it is only by being able to concentrate this energy that we are able to make it do any work. to use another analogy, there may be more kinetic energy in a good rainstorm than in a slow moving stream, but the stream

e method for creating one. go through the procedure, but this time, as you program it to bring you the individual you are aiming at, give it a name, like egbert. it is actually best to give the thought-form a name that you are not likely to encounter in everyday life. that way you don't accidentally program the thought-form with qualities of a person. while you are visualizing the ball hanging in the air, instruct it very clearly and concisely in what it is supposed to do. then release it into the void and let it work. one little matter of some importance. never expect a thought-form to do more than one thing. they are not very bright and you will only confuse it and nothing will happen. it may be necessary to repeat the procedure as thought-forms do run out of gas after a while and someti

use machines which have been proven to detect and manipulate these energies. pendulum it gets very hard to talk about dowsing without wanting to break out laughing. the first thing that comes to mind is a scene the old movie "god's little acre" where buddy hackket is running around the field being dragged by his forked stic, bouncing off trees, falling into holes and ultimately being sucked into the air intake of a jet engine. well, maybe not the jet engine, but it is a pretty funny image, the semi-to-illiterate rustic following his stick until he reaches a spot and then says "the lord done has told me to dig here" with an image like that to live down, it's amazing that anyone would take the art up in the first place. but its image does not negate the fact that dowsing works and works qui

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

hed on the necessary changes in our relations with the i.g [farben, in view of the state of war..the royal dutch shell group is essentially british..i also had several meetings with the [british] air ministry "i required help to obtain the necessary permission to go to holland..after discussions with the [american] ambassador [joseph kennedy..the situation was cleared completely..the gentlemen in the air ministry..very kindly offered to assist me in re-entering england. 94..and the truth shall set you free "pursuant to these arrangements, i was able to keep my appointment in holland (having been flown there on a british royal air force bomber, where i had three days of discussion with the representatives of i.g. they delivered to me assignments of some 2,000 foreign patents and we did our

es were blindfolded with a noose around their neck and a dagger held 184 .and the truth shall set you free to their heart. they had to swear to serve the order and keep its secrets, on pain of a grotesque ritual death. the penalty for divulging the secrets of the second degree (the fellow craft mason) is "having my left breast laid open, my heart torn therefrom, and given to the ravenous birds of the air, or devouring beasts of the field as a prey. in the third degree (master mason) it is "being severed in two, my bowels burnt to ashes, and those ashes scattered over the face of the earth and wafted by the four winds of heaven, that no trace of remembrance of so vile a wretch may longer be found among men, particularly master masons".4 charming. these are the sorts of ceremonies that conju

and reports of cbs connections with the cia and british intelligence are legion among new world order researchers. some know it as the conspiracy brainwashing system. the cbs board included: william s. paley (comm 300, the chairman (for whom prescott bush personally organised the money to buy the company; harold brown (cfr, executive director of the trilateral commission, and former secretary of the air force and defence; roswell gilpatric (cfr, bil, from the kuhn, loeb (rothschild) law firm, cravath, swaine, and moore, and former director of the federal reserve bank of new york; henry b. schnacht, director of the chase manhattan bank (rockefeller/rothschild, the council on foreign relations, brookings institution, and committee for economic development; michel c. bergerac, chairman of re

wer. you only have to use it. sources 1 see dr john coleman's conspirators' hierarchy: the story of the committee of 300 2 the sunday telegraph (february 5th 1995) 3 oswald le winter, cia operative 1968-85, speaking on the documentary, the maltese double cross, which was shown to british mps in 1994. 4 ibid 5 there was another air disaster in the 1980s, which cost 329 lives. it was the bombing of the air india flight off ireland in 1985 which has since been traced to a paramilitary camp alabama where mercenaries are trained for terrorist activities. 6 noam chomsky, letters from lexington (ak press, edinburgh, scotland) pll9-120 7 the rockefellers, cbs (friday, december 28th 1973. today the abc news anchorman and senior editor, peter jennings, is a bilderberger. 8 "is rupert murdoch prepari

e that the global elite computer system is based underground in brussels, belgium. it is called the krypt or crypt because it is located in 100,000 square feet of office space underneath the church of the sacred blood of jesus, known locally as the blood church. the main entrance to the underground facility is from buildings across the road from the church. similar computer centres are located at the air force academy, cheyenne mountain, colorado springs, usa, and the satellite control centre, alice springs, australia. these systems lock into government computers across the world to gather information on everyone on the planet who has a social security number or identification code of some kind. your details will be on this computer now, waiting for the start of microchipping. today if you

DAVID ICKE CHILDREN OF THE MATRIX

ng an underground city that could house a population of thousands in cappadocia, turkey, one of the centres of the phoenicians and the origin of george of cappadocia, who later became st george of england. thirty-six underground cities have been discovered in cappadocia so far and some are huge complexes going down eight levels. the ventilation systems are so efficient that even eight floors down the air is still fresh. thirty vast underground cities and tunnel complexes have also been found near derinkuya in turkey, also. it was the floodwaters and the need to survive them, which ensured that agriculture in the post-flood world began at altitudes above 10,000 feet and not, as you would expect, in the fertile plains. a study by the botanist, nikolai ivanovitch vavilov, revealed that the 50

described them in a book, the ultimate alien agenda (llewellyn publications, st paul, minnesota, 1998. before his first experience, he had no interest in extraterrestrials or ufos or "science fiction" of any kind. his story began in march 1992 when a grey entity some four feet tall with large dark eyes and a large, bulbous head, appeared in the room as he was switching off the light to go to bed. the air became extremely cold and a "petrified" walden began to cry. he said the right eye of the grey enlarged and turned bright red. it projected a beam of red light, which struck him painfully on the leg. a beam of white light later came down towards him, he said, and it entered his body just below the navel. he lost consciousness and when he woke he was lying on a cold table of polished metal

k, came in so handy. the members and other viewers were told that they were contributing money to "operation blessing" to help the needy in africa. the needy, it seems, being better known as pat robertson, if what employees of this operation say is correct. pilots for operation blessing told reporters that apart from a limited number of flights to transport medical supplies, most of their time in the air was spent ferrying mining equipment and other materials required for robertson's african development company. one airman, robert hinkle, told the virginia-pilot newspaper: 320 children of the matrix "we got over there and we had 'operation blessing' painted on the tails of the airplanes but we were doing no humanitarian relief at all. we were just supplying the miners and flying the dredge

ths with those of the mormons. here is just one example: in the mormon ceremony it says "we and each of us do covenant and promise that we will not reveal the secrets of this, the second token of the aaronic priesthood, with its accompanying name, sign, grip, or penalty. should we do so, we agree to have our breasts cut open and our hearts and vitals torn from our bodies and given to the birds of the air and the beasts of the field" the masonic ritual says "i..most solemnly and sincerely promise and swear..that i will not give the degree of a fellow craft mason to anyone of an inferior degree, nor to any other being in the known world..binding myself under no less penalty than to have my left breast torn open and my heart and vitals taken from thence..to become a prey to the wild beasts of

he field" the masonic ritual says "i..most solemnly and sincerely promise and swear..that i will not give the degree of a fellow craft mason to anyone of an inferior degree, nor to any other being in the known world..binding myself under no less penalty than to have my left breast torn open and my heart and vitals taken from thence..to become a prey to the wild beasts of the field, and vulture of the air. joseph smith's "mormon" endowment ceremony was simply rituals from freemasonry's blue lodge degrees. even their underwear is the same. on mormon underwear a carpenter's square covers the right breast and over the left is a freemasonic compass. there is an opening at the navel to symbolise the disembowelling penalty for disclosing mormon secrets. they are told that their underwear will be

DAVID ICKE THE BIGGEST SECRET

ven away its mind and itsresponsibility. humanity would rather do what it thinks is right for itself in the momentthan consider the wider consequences of its behaviour for human existence. ignorance isbliss, we say, and thats true- but only for a while. it may be bliss not to know a tornadois coming because you have no need to worry or take action. but while your head is inthe sand your bum is in the air, the tornado is still coming.if you looked up and faced it, disaster could beavoided, but ignorance and denial always ensure thatyou will get the full force and the most extremeconsequences, because it strikes when least expectedand you are least prepared. like i say, ignorance isbliss- but only for so long. we create our ownreality by our thoughts and actions. for every actionor non-actio

ging abuilder today and asking him to do that? you want me to do wha t? he would say,youre crazy. in peru are the mysterious nazca lines. the ancients scored away thetop surface of the land to reveal the white subsurface and through this method werecreated incredible depictions of animals, fish, insects and birds. some of them are solarge they can only be seen in their entirety from 1,000 feet in the air! the knowledgewhich allowed wonders like nazca, baalbek, the great pyramid at giza and otheramazing creations to be built with such precision and scale, came from an advancedrace who, in ancient times, lived among a far more primitive general population. thisrace is described as the gods in the old testament texts and other works and in oraltraditions of antiquity. i can hear followers of

heory, video footage exists ofsome of these places. they have railway lines running into them in classic nazi fashion.the tops of the barbed wire fences, which were formerly designed to keep people out,have now been changed to keep people in. the santa rosa strip is supposed to beclosed, yet planes are leaving there every night and they do not put their lights on untilthey are hundreds of feet in the air.87 they land at china lake early in the morning. ifyou think the numbers of children claimed to be involved are an exaggeration, the truthis that this is only a fraction of the children in mind control projects and satanic abuserings in every country in the world. the children come through the breedingprogrammes, through adoption agencies (particularly, it seems, catholic ones, somefrom ki

ice forces (and many others, as well ason the floors of great cathedrals and the church atrennes-le-chateau. when american presidents puttheir hand on their breast while listening to thenational anthem they are performing part offreemasonic ritual. americans who oppose thefreemasons do the same because they dontunderstand the symbolism. another hand signal forthe brotherhood is to put your arm in the air with thetwo outer fingers pointing upwards and the twomiddle fingers held down by the thumb. this is thesymbol of the devil or baphomet, the horns ofnimrod, and this is the sign that bill clinton madeafter his first inaugural speech as president injanuary, 1993. baphomet is also symbolic of thewatcher-reptilian, azazel, the goat. the doublesquare, one square on top of another in any form

of this chemical is sustained by the release of endorphins, a naturallyoccurring chemical linked to memory, learning, pain suppression, sex drive andhormone regulation. if these chemicals could be stimulated in both parties they wouldfall instantly in love.i think there is a very good chance that something like this happened as the sting wasset up for both of them. there was talk of engagement in the air, but it is impossible to sayhow imminent that was, because reports conflict. i have great doubts about that myself.diana and dodi left the south of france from olbia airport at 1.3opm on august 30thbound for paris on al fayeds gulfstream jet. they apparently intended to stay one nightat dodis apartment, which looks out on the arc de triomphe, before going on to londonwhere diana was due to

DAVIDSON DAN SHAPE POWER

vortex shaped, copper stove wire (with frayed ends) at the top, on the inside, of his big 30-foot pyramid to act as an antenna/collector. at the bottom of the pyramid he affixed a wire to a piece of 1/4" plywood wound in a clockwise (cw) flat spiral establishing the ground antenna. the center of the wire spiral was put through the plywood and grounded. the outer end of the flat spiral stuck up in the air so it could be attached to the wool thread coming from above. two inch staples went through the ground coil, and through the plywood further grounding the coil. from the apex antenna, he affixed a pure lamb's wool thread and dropped it down the center of the large pyramid. when he went to connect the thread to the spiral at the bottom of the pyramid, a high voltage charge (or whatever type

instantly charged with electricity by just holding it over his head. during a trip to egypt in the 1980s to conduct tests at the great pyramid, joe parr took measurements with an electrostatic voltmeter while he was on the top of the pyramid. joe was able to show that the pyramid is a huge generator of electrostatic energy, generating many thousands of volts. when a meter probe was stuck out into the air flow coming off the side of the pyramid the voltmeter quickly pegged at its maximum reading. this would suggest that the electrostatic energy is due to a triboelectric effect whereby the air moving up the side of the pyramid collects ions due to wind friction on the pyramid sides. 4.7.4 static pyramid electrostat ic power generation an experiment i performed is described in figure 4.7.4-1

DEMONIC BIBLE

them in candle holders. 4. high priest& high priestess enter the ritual chamber carrying the candle holders. 5. high priestess removes her robe and sits on the altar with her legs spread. 6. high priest lights the incense burner, places one of the candle holder in each of the high priestesses hands and places the chalice between her thighs. 7. high priest rings the bell nine times, thus purifying the air. 8. high priest walks counter-clockwise around the circle, swinging the incense burner while reciting the incantation i am satan, i am lucifer, i am the devil incarnate; i am belial, i am leviatan, i am the devil incarnate he drinks from the chalice. 9. high priest sprinkles unholy water to the south, the east, the north, and the west while saying, i have crossed the gates of hell and have

hyself. open wide the gates of hell that i may cross and become like you. open wide thy gate that i may cross. come forth, satan, and manifest thyself. come forth, satan, and manifest thyself. consecrate me in thy name, satan. sanctify me in thy name, satan. bless me in thy name, satan. come forth, satan, and manifest thyself (drink from chalice) invocation of lucifer to the east i call, and into the air of enlightenment: lucifer, i invoke thee. lucifer, i summon thee. lucifer, i conjure thee. come forth, lucifer, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, lucifer, and manifest thyself. come forth, lucifer, and manifest thyself. open wide the gates of hell that i may cross and become like you. open wide thy gate that

the power of the eldest of the elder ones, possesses the secret knowledge of the world when the ancient ones and the elder ones and where one. knows the essence of the ancient ones and where it might be found. his word is baldikhu and his seal is this: the forty-second nam is lugalugga knows the essence of all spirits, of the dead and the unborn, and the starry and the earthly, and the spirits of the air and the spirits of the wind as well. which things he may tell thee, and thou wilt grow in wisdom. his word is zidur and his seal is thus: the forty-third name is irkingu this is the power that laid capture to the commander of the forces of the ancient ones, kingu mighty demon, that marduk might lay hold of him and, with its blood, create the race of men and seal the covenant. his word is b

DIABOLUS

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 air. set although being injured, arose in might again after the battle, and later reached into obscurity to appear again in other cults outside of egypt under different names, all the while possessing the essence of which he created the adversary. set opened the paths of the two eyes (the sun and the moon- from the papyrus of ani the formula mentioned in the book of the dead refers to a magica

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

e conscious mind through the unconscious mind of objects or scenes transmitted by an unknown entity. or 2) the visual perception by the conscious mind through the unconscious mind of objects or scenes as a natural function of the psychic (q.v) or sensitive (q.v) mind/ higher self. co, demon: a humorous reference to carbon monoxide. when charcoal for incense is burned, it can exhaust the oxygen in the air and replace it with carbon monoxide (chemical formula: co. a magician should always have plenty of air in a room when burning incense. conjure: from the old french language from the latin "com" meaning "together" and "jurare" meaning "to swear. thus to conjure literally means "to swear together" and implies "to swear with" conjuration: 1) to conjure (q.v. 2) the "swearing together or with"

correlates to the sephiroth of hode (q.v. the primary principle of this grade is based on mastering the element of air (q.v. this grade was originally used by the hermetic order of the golden dawn (q.v, and was related to that order as being related to the element of water (q.v) in their initiatory pattern. prana: pronounced "prahn-yah" it is a sanskrit word referring to psychic energy that is in the air we breathe. priest/ priestess: from the anglo saxon "preost" from the late latin "presbyter" meaning "an elder. in the christian faith, a member of the clergy who is ordained to perform and administer the sacraments of the church for a congregation of believers. in the order of the astral star, an adept who has been so ordained. this class makes up the backbone of the clergy. projection: p

al bodies go through during sexual activity. this is usually presented as an allegory of causing the kundalini (q.v) energy to rise. it is the source idea for kundalini yoga (q.v. yoni: a sanskrit term for the female genitalia- z- zelator: a term that means "one who is zealous" in the order of the astral star [o.a.s (q.v, a zelator is the title of the third degree of membership, and correlates to the air of earth in the sephiroth of malkuth (i.e. the citrine colored quarter of malkuth. the primary principle of this grade is based on mastering the element of earth (q.v. zen: a buddhist sect widespread in japan that seeks enlightenment through spontaneous insights that are generated by a single-minded devotion to simple physical actions, or by verbal paradoxes that cannot be solved in logica

DION FORTUNE MYSTICAL QABALA

-soul-that is to say, the subtle, psychic aspect of matter; the underlying noumenon of the physical plane which gives rise to all physical phenomena. likewise with the four elements. these are not earth, air, fire, and water as known to the physicists, but are the four conditions in which energy can exist. the esotericist distinguishes these from their mundane counterparts by referring to them as the air of the wise, or the earth of the wise, as the case may be. that is to say, the element of air or of earth as it is known to the initiate. mystical qabala page 182 3. the physicist recognises the existence of matter in three states. firstly, as solid, wherein the particles of which it is composed adhere firmly to each other; secondly, liquid, in which the particles move freely over each oth

force finally locked home into form. therefore all magical work is better carried out in the form of a ritual performed on the physical plane, even if the operator is working alone, than simply as a form of meditation operating upon the astral plane only. there must be something [page 284] upon the physical plane, even if it be no more than lines drawn on a talisman, or the writing of signs upon the air, which brings the action through to the plane of malkuth. experience proves that an operation so terminated is a very different matter to an operation which begins and ends on the astral. 58. the relationship between malkuth and binah is very clearly indicated in the titles assigned to both these sephiroth. binab is the superior mother and malkuth the inferior mother. as we have already se

kin in nature to fire, but denser. in fact, we should not go far wrong if we called air, negative fire, or fire, positive air. water is represented by a triangle point downwards, and earth by the same triangle with a bar across it; and to these two symbols the same principles apply as to their predecessors. 65. supposing, then, we consider the fire triangle as representing unconditioned force and the air triangle as representing conditioned force, the earth triangle as representing totally inert form and the water triangle as representing an active type of form, we have another mode of classification available. in the most ancient myths, the air, or space-god, is the parent of the sun, celestial fire, and water is the matrix of earth. this comes out clearly on the central pillar of the tre

DION FORTUNE PSYCHIC SELF DEFENSE

what ever may be the rights and wrongs of the case, i had roused her resentment in good earnest. that night i was afflicted with the most 19 of 103 violent nightmare i have ever had in my life, waking from sleep with the terrible sense of oppression on my chest, as if someone were holding me down, or lying upon me. i saw distinctly the head of miss l, reduced to the size of an orange, floating in the air at the foot of my bed, and snapping its teeth at me. it was the most malignant thing i have ever seen. still not attaching any psychic significance to my experiences, and being firmly convinced that the local baker was responsible, i told no one of my dream, thinking it one of those things that are better kept to oneself; but when the members of the community came to talk matters over in t

s to rouse myself are in vain, and although fully conscious i feel unable to move or call. usually after this i sink into some kind of sleep. i have all kinds of experiences. sometimes i visit strange places and talk with people i don't know. sometimes my experiences are beautiful beyond description; sometimes i am threatened with danger of drowning or falling, but in these cases i always rise in the air and travel for miles, it seems to me. sometimes i feel that i am just floating in the air. how long the dream lasts i cannot tell. when i wakeup, however, i have great difficulty in moving for some time; but gradually i regain the power to move about, and after a lot of stinging sensation in the limbs i get up, usually feeling very tired and unrefreshed, but sometimes i feel none the worse

of fire, cannot be worked successfully in a city. the smashing went on, and i was reduced to a tin mug and a tooth-glass, for i saw it was useless to get any more china until things had settled down. then i went away for my summer holiday and found myself on the summit of a high and isolated hill on a day of bright sun and high wind. i was very conscious of the nearness of the elemental kingdoms. the air seemed full of silver sparkles, which is always a sign that the veil is thin. there was no one present save some friends who were sympathetic. i faced into the wind and raised my arms in invocation. suddenly we saw below us a figure bursting through hedges and leaping ditches and running wildly towards it. we presently recognised it as another of our friends, and when he joined us he told

elt the sudden rush of power while in the valley and on an over powering impulse started for the hill-top. then all of us, without any suggestion of leadership, began the dance of the elements, whirling like dancing dervishes upon that hill-top. fortunately nobody was about, but i do not know that it would have made very much difference if they had been, for we were caught up out of ourselves and the air seemed full of rushing golden flames, lying level in the wind. for days afterwards we seemed charged with elemental energy by that extraordinary dance. 39 of 103 it may be interesting to note that we danced with a circular movement, each revolving on our own axis at the same time, and that we both danced and revolved deosil, that is, with the sun. all this occurred spontaneously, the tide

er that particular operation. the genii of geomancy are not of a very high type. i was imperfectly familiar with the method, and was trying to set up my prick-figure on a piece of paper instead of using a tray of wet sand as i should have done. things began to go wrong, and the room was filled with the most terrible stench of drains. the appropriate banishing ritual was immediately performed, and the air cleared; but there was not much doubt about the objectivity of this phenomenon while it lasted. a very interesting case is given in the occult review for december, 1929. in a letter to the editor, signed h. campell "desiring some information which i could not get in any ordinary way, i resorted to the system of abra melin, and to this end prepared a copy of the necessary talisman, perfecti

DONALDTYSON CHAKRAS

in which one of the heels is pressed against the perineum. in conjunction with this posture, breathing exercises in which the breath is held and compressed into the lower abdomen are used while the anus is rhythmically contracted. this causes a sheen of sweat over the entire surface of the body. also used to awaken kundalini is a technique known as pore breathing, during which the vital energy of the air is visualized to enter the body through the pores of the skin, and internal chanting of a mantra (word or phrase that embodies occult power. the visualization of power symbols such as yantras is also often used. most important of all in awakening kundalini is a technique that is almost never openly described. it involves the contemplation with love and desire of one of the primary forms of

DONALDTYSON ELEMENT

er and earth tend to fall downward. fire and water are opposites and are antagonistic, as are air and earth. fire and air are friendly to each other, as are water and earth. elementals are called by various names, but the set of four names applied to them by the german magician paracelsus is most commonly used today. paracelsus called the fire elementals salamanders, the water elementals undines, the air elementals sylphs, and the earth elementals gnomes. salamanders are explosive and quick in their movements, very bright, with extreme and unstable emotions. they can assume many forms, but their forms usually reflect the appearance of a flame. they favor the male form. for example, were a salamander to put on the appearance of a man, its hair would be wavy and red, its complexion flushed

DONALDTYSON GHOSTS

ally present when you see them. they are present in the astral world which always overlaps the physical world. you see a ghost when, for various reasons, the separation between the two levels of reality becomes very thin. from historical accounts, it appears that the perception of ghosts occurs most often at night, in relative or complete darkness, or at least in some shadowed place, usually when the air is still. certain localities are favorable for the appearance of ghosts- why is difficult to determine. one theory has it that a ghost is a kind of psychic recording of an event in the past that took place at that locality, and that the locality acts as some sort of recording medium, and periodically replays the event under the right conditions. ghosts are often described as shadowy or tra

cription, of course. some ghosts appear as real and as solid as a person of flesh and blood. some appear in full daylight, and are seen by numerous persons at the same time, or on numerous occasions. more rarely they interact with others, talking and even laughing with them, or touching them. however, as a broad rule of thumb, ghosts appear in haunted places, at night when the light is poor, when the air is quiet, to individuals who are frequently (but not always by any means) going to bed or waking from sleep. usually they do not speak, or take the least notice of their observer. they perform the same set of actions on successive occasions, as though performing a play, or in a trance state, or as though they were themselves projections of a cinema image. you may ask how a projected astral

DONALDTYSON NOMICON

cthulhu waits dreaming" the old ones count among their number the blind idiot god azathoth; the all-in-one and one-in-all yog-sothoth who can travel between time and space; the hideously-piping nyarlathotep who is the unwelcome herald of the old ones; the octopus-like cthulhu who lies dreaming in r'lyeh beneath miles of ocean water; hastur the unspeakable, half-brother to cthulhu who dwells upon the air; and shub-niggureth, the ever-fertile black goat of the woodlands with a thousand young. these dreaded beings are dead in every normal human sense of the word, yet they cling to a strange super-dimensional vitality that seems to derive from the human unconscious mind. in forgotten backwaters of the world where degenerate and twisted tribes practice evil rituals, or among groups of decadent

DONALDTYSON PENTA

n its center. the significant aspect of the pentagram is that it have five points, and can be drawn with a single continuous line that reflects from point to point until it joins back on itself. this makes it very useful in practical magic. the five points are associated with the five occult elements. because the pentagram can be drawn with a single line, it is simple and elegant to inscribe upon the air during ritual magic. the origins of this symbol are lost in prehistory. it is found on neolithic rock carvings, and was probably always regarded as a symbol of mystical power, along with a limited number of other simple symbols such as the circle, the cross, the spiral, the square, the zigzag, and so on. it was one of the earliest magic symbols for the jews- the seal of solomon in its earl

invoke or banish the powers and spirits of each element by inscribing the pentagram in different ways. the golden dawn system for invoking and banishing the elements is, in my opinion, unnecessarily complicated, but i will describe it here since it is employed almost universally in modern magic, and many readers will want to learn it. during rituals, it is customary to inscribe the pentagram upon the air in the direction that is associated with the element being invoked or banished. to invoke is to call forth, and to banish is to send away. pentagrams are inscribed with the right index finger, or more formally with a ritual instrument of projection such as the wand or sword. modern witches use a dagger called an athame. the correct way of drawing the pentagram is seldom taught, and perhaps

strument of projection such as the wand or sword. modern witches use a dagger called an athame. the correct way of drawing the pentagram is seldom taught, and perhaps is not that widely known. it was described in one of her books by the late dion fortune, a member of the golden dawn, and later the founder of her own occult society known as the society of the inner light. inscribe the pentagram on the air in front of your body with strong strokes as though drawing it with chalk upon a blackboard. it is important that the figure be regular. regular symbols have a natural affinity with the spirits of light, and irregular symbols resonate with the spirits of darkness. it is also vital to make the pentagram large- at least several feet across its points. the most common error of beginning magic

with chalk upon a blackboard. it is important that the figure be regular. regular symbols have a natural affinity with the spirits of light, and irregular symbols resonate with the spirits of darkness. it is also vital to make the pentagram large- at least several feet across its points. the most common error of beginning magicians, according to dion fortune, is to draw the pentagram too small on the air. finally, be sure to connect the end of the continuous line that forms the pentagram with its starting point. the pentagram is a closed figure. there is a general rule for golden dawn invocation and banishing by the pentagram, which helps somewhat to remember the method "invoke towards, and banish from, the point to which the element is attributed" spirit is unique and separate from the ot

to the point where you can draw any form with a continuous line without having to think about it. this requires some practice. most persons know how to draw a star with five points using a continuous line, but most always drawn this star from the same point in the same direction. it requires practice to instantly be able to draw all ten forms of the pentagram. when you project the pentagram upon the air in front of you, visualize the lines of the figure strongly as glowing or burning with white fire. attempt to hold this image clearly in your mind even after you have gone on to other steps in your ritual work. the more clearly you can visualize the pentagram upon the air, the more effective it will be. similarly, if you inscribe a pentagram upon an object or person, visualize its lines bl

DONALDTYSON POSSESS

a human hand. it can also be felt inside the body on the internal organs. spirits can caress your heart, your brain, and other organs. they can also be perceived at times in the nerves of the teeth, which ache slightly when influenced by an incorporeal intelligence. when a spirit is in contact with your face, you may experience difficulty breathing. it is as though the body of the spirit thickens the air slightly. this can trigger mild asthma attacks in those who suffer from asthma. at a higher level of communication, spirits may be deliberately invoked or evoked. invocation is used to call a spiritual being into your body, or into the magic circle during rituals of invocation (the magic circle is an extension of the circle of your own skin. this is done when we wish to gain an intimate co

DONALDTYSON UFO

s bios fiction tyson the truth about ufos (ufos seen over nuremberg on april 14th, 1561) the term ufo is an acronym for "unidentified flying object" throughout human history there have been sightings of things in the sky that could not be identified. most are astronomical, but some are atmospheric. the qualifier "flying" implies that ufos are objects unknown to their observers that travel through the air. stretching the term ufo, we can apply it to "near earth objects (neos) in orbit around our planet, or passing near the earth. an example of the first type would be sunlight reflected from the wings of a flock of birds. an example of the second type would be sunlight reflected from the aluminum skin of a man-made satellite. both have been classed as ufos on numerous occasions by puzzled ob

amera flash. there are photographs of ufos that clearly show physical objects of an unknown kind. these objects are usually saucer or hubcap shaped. sometimes rivets, windows, doors, colored lights, and other details can be distinguished. in my own experience, i have yet to view one of these clear, detailed photos that was not an obvious fake. they are often based on miniature models suspended in the air on fine threads or wires. one enterprising photographer got his daughter to throw car wheel-disks into the air like frisbees while he snapped pictures of them. another hung models from the branches of trees and captured them on film. since these are actual photographs of physical objects in natural light, it can often be difficult to prove that they are fakes, but they usually have a hokey

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

g his heart; see also naville, todtenbuch, bd. i, bl. 42. 3# amihat] p. xxxv theban version: list of chapters. vignette: three serpents. chapter xxxvi. the chapter of repulsing the tortoise (apsai. vignette: the deceased spearing a beetle.[1] chapter xxxvii. the chapter of repulsing the two merti. vignette: two ur i, which represent the two eyes of ra. chapter xxxviiia. the chapter of living upon the air which is in the underworld. vignette: the deceased holding a sail, emblematic of air. chapter xxxviiib. the chapter of living upon air and of repulsing the two merti. vignette: the deceased attacking three serpents, a knife in his right hand and a sail in his left. chapter xxxix. the chapter of repulsing the serpent in the underworld. vignette: the deceased spearing a serpent. chapter xl

ed water in the underworld. this chapter has no vignette. chapter liv. the chapter of giving air in the underworld. this chapter has no vignette. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (23 of 36 [8/10/2001 11:22:56 am] chapter lv. another chapter of giving air. vignette: the deceased holding a sail in each hand.[2] chapter lvi. the chapter of snuffing the air in the earth. vignette: the deceased kneeling, and holding a sail to his nose. chapter lvii. the chapter of snuffing the air and of gaining the mastery over the waters in the underworld. vignette: a man holding a sail, and standing in a running stream. chapter lviii* the chapter of snuffing the air and of gaining power over the water which is in the underworld. vignette: the deceased holdi

eling, and holding a sail to his nose. chapter lvii. the chapter of snuffing the air and of gaining the mastery over the waters in the underworld. vignette: a man holding a sail, and standing in a running stream. chapter lviii* the chapter of snuffing the air and of gaining power over the water which is in the underworld. vignette: the deceased holding a sail. chapter lix. the chapter of snuffing the air and of gaining power over the water which is in the underworld. vignette: the deceased standing with his hands extended. chapters lx, lxi, lxii. the chapters of drinking water in the under world [1. lepsius, todtenbuch, bl. 21. 2. a variant vignette of chapters lv. and xxxviii. represents the deceased being led into the presence of osiris by anubis; see naville, todtenbuch, bd. i, bl. 68]

case the two arms and the two [1. recueil de travaux, t. iv, p. 55 (l. 473; and compare. ibid, t. v. p. 186 (l. 171. 2. ibid, t. v, p. 27 (1. 233. 3. ibid, p. 39 (l. 281. 4 ibid, p. 10 (l. 60] p. cii the egyptian heaven. legs form the four pillars upon which the heavens are supported. nut, the sky goddess, was the wife of seb, the earth god, from whose embrace she was separated by shu, the god of the air; when this separation was effected, earth, air, and sky came into being. signor lanzone has collected a number of illustrations of this event from papyri and other documents,[1] wherein we have seb lying on the ground, and shu uplifting nut with his outstretched hands. the feet of the goddess rested on the east, and her hands on the west this is shown by the scene wherein shu is accompanie

udgest between the strong and the weak. the nile riseth at thy will. thou only form, the maker of all that is, one only, the creator of all that shall be. mankind hath come forth from thine eyes, the gods have come into being at thy word, thou makest the herbs for the use of beasts and cattle, and the staff of life for the need of man. thou givest life to the fish of the stream and to the fowl of the air, and breath unto the germ in the egg; thou givest life unto the grasshopper, and thou makest to live the wild fowl and things that creep and things that fly and everything that belongeth thereunto. thou providest food for the rats in the holes and for the birds that sit among the branches. thou one, thou only one whose arms are many. all men and all creatures adore thee, and praises come u

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

the gnomes; for inferior spirits only obey a power that is proved to them by showing itself their master even in their own element. when we have acquired by boldness and practice this incontestable power, we may impose upon the elements the mandate (verbe) of our will, by special consecrations of air, fire, water, and earth. this is the indispensable beginning of all magic operations. we exercise the air by blowing from the direction of the four cardinal points while saying: spiritus dei ferebatur super aquas, et inspiravit in facian hominis spiraculum vitae. sit michael dux meus, et sabtabiel servus meus, in luce etper lucem. fiat verbum halitus meus; et imperabo spiritibus aeris hujus, et refraenabo equos solis voluntate cordis nei, et cogitatione mentis meae et nutu oculi dextri. erorci

ovement in eternal stability, be thou eternally blest! we praise thee and bless thee in the changing empire of created light, of shadows, of reflections and of images; and we long unceasingly for thine immutable and imperishable light. let the ray of thy intelligence and the heat of thy love penetrate even to us; then what is movable will become fixed; the shadow will become a body; the spirit of the air will become a soul; the dream will become a thought, and we shall no longer be borne away by the tempest, but shall hold the bridle of the winged steeds of the morning, and shall direct the course of the evening winds that we may fly into thy presence. o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative inspiration. 2 o mouth which inspires and respires

ELLIS LOW TWELVE 1907

do so again whenever it is necessary" i raised the glass, which i carried slung about my neck, and levelled it at the elevations in the distance. brought out more clearly, i noted the high hill in the foreground, and the gray rocks and stunted pines. another lower peak rose to the right a little farther back, while the crown of a third showed faintly beyond. the intense heat caused a throbbing of the air, which made the objects flicker and dance in one's vision. naught that resembled animal life was discerned. it was as inert and dead as at the morn of creation. then i carefully studied the white, lumpy sand that stretched between. not even a rattlesnake or insect could be low twelve 37 seen wriggling at our feet. i lowered the glass and offered it to vikka. he shook his head. i never knew

t is" it was then the dusky scout did a daring thing. he brought his rifle to his shoulder, and taking quick aim, let fly at the nearest hummock. a rasping screech followed, showing that the dusky desperado crouching beneath was hit hard. at the same instant, from every other sand heap a frowsy buck leaped upright, the grains streaming from his dirty clothes like rain, 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 whistl

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

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nonymous with apollyon (rev. 9:11 (see also black magic) sources: barrett, francis. the magus. london, 1801. reprint, new hyde park, n.y: university books, 1967. 1 abadie, jeannette see jeannette d 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 famo

a-melin, and the author, ignoring theoretical matter as far as possible, gives information about the actual practice of magic. in the first place he tells how to procure divers visions, how one may retain the familiar spirits, bound or free, in whatsoever form, and how to excite tempests. in other chapters he discusses raising the dead, transforming oneself into divers shapes and forms, flying in the air, demolishing buildings, discovering thefts, and walking underwater. the author writes about the thaumaturgic healing of leprosy, dropsy, paralysis, and various common ailments such as fever and seasickness. he also offers advice on how to be beloved by a woman and how to command the favor of popes, emperors, and other influential people. he addresses the question of summoning visions in ho

sightings of humanoid-like creatures associated with the ufos. apro membership peaked in 1967 with 1,500 members. then in 1969 it suffered two disasters. first, the university of colorado report of its study of ufos, popularly known as the condon report, struck ufology (the study of ufos) a significant blow with the conclusion that nothing was likely to be achieved by further study. as a result, the air force dropped its semipublic data collection effort, project blue book. then apro suffered a major schism when walt andrus, who led a regional office in illinois, broke away and founded the midwest ufo network (now the mutual ufo network. membership began a decline from which apro never recovered. jim lorenzen died in 1986, and coral followed two years later. the board voted to disband the

rts were compiled from the various wire services and reproduced from original news sources. aeromancy the art of foretelling future events by the observation of atmospheric phenomena, as, for example, when the death of a great man is presaged by the appearance of a comet. francois de la tour blanche stated that aeromancy is the art of fortunetelling by means of specters that are made to appear in the air, or the representation by the aid of demons, of future events, which are projected on the clouds as a film is projected onto a screen. as for thunder and lightning, he adds, these are concerned with auguries, and the aspect of the sky and of the planets belonging to the science of astrology. sources: waite, arthur edward. the occult sciences. 1891. reprint, secaucus, n.j: university books

d twisted up with twine until it ceased to have the appearance of hair and hung around the face like a thick fringe, dyed deep red. bent double and with a catlike gait, nozilwane came forward. every movement of her undulating body kept time to the beat of the girls hands and their low crooning chant. soon she pretended to find the thing she sought, and with a series of wild pirouettes leaped into the air, shaking her spears and brandishing her shield like a bacchante. nowamso, another of the party, was determined that her companion should not get all the applause, and she too, with a yell and a leap, sprang into the dance to the sound of louder grunts and harder handclaps. nowamso was anxious to display her back, where a magnificent snakeskin, studded in a regular pattern with brass-headed

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ee also mantra) the magician in early society the magic practitioner, a term that includes the shaman, medicine man, piage, and witch doctor, held his or her position by hereditary right; by an accident of birth, like being the seventh son of a seventh son; through revelation from the gods; or through his mastery of ritual. the shaman operated like a medium, for instead of summoning the powers of the air at his bidding, as did the magicians of medieval days, he found it necessary to throw himself into a trance and seek them in their own sphere (the magician is also often regarded as possessed by an animal or supernatural being) the duties of the priest and magician were often combined in tribal society. when one religion was superseded, however, the priests of the old cult were considered

or the sign of solomon, is symbolic of the macrocosm, and is formed by the interlacement of two triangles: its points thus constitute the perfect number six. magicians wore it bound on their brows and breasts during ceremonies, and it was engraved on the silver reservoirs of magic lamps. the tetragram, symbolic of the four elements, was used in the conjuration of the elementary spirits.sylphs of the air, undines of the water, and the fire salamanders and gnomes of the earth. in alchemy it represented the magical elements salt, sulphur, mercury, and azoth; in mystic philosophy, the ideas spirit, matter, motion, and rest; in hieroglyphs, the man, eagle, lion, and bull. the pentagram, the sign of the microcosm, was held to be the most powerful means of conjuration in any rite. it might repre

of occultism& parapsychology. 5th ed. 960 to the pythagoreans, one represented unity, therefore god; two was duality, the devil; four was sacred and holy, the number on which they swore their most solemn oaths; five was their symbol of marriage. they also attributed certain numbers to the gods, planets and elements; one represented the sun, two the moon; while five was fire, six the earth, eight the air, and twelve water (see also magic square) cornelius agrippa, in his work occult philosophy first published in latin (1531.33, discourses upon numbers as those characters by whose proportion all things are formed. he enumerates the virtues of numerals as displayed in nature, instancing the herb cinquefoil, which by the power of the number five exorcises devils, reduces fever, and forms an a

great illusionist harry kellar witnessed a levitation of the medium william eglinton, in calcutta, india. kellar s account of this appeared in the proceedings of the society for psychical research (spr (vol. 9, p. 359: a circle having been formed, i was placed on mr. eglinton s left and seized his left hand firmly in my right. immediately on the extinction of the lights i felt him rise slowly in the air and as i retained firm hold of his hand, i was pulled to my feet, and subsequently compelled to jump on a chair and then on the table, in order to retain my hold of him. that his body did ascend into the air on that occasion with an apparently utter disregard to the law of gravity, there can be no doubt. what most excited my wonder was the fact, for i may speak of it as a fact without qual

, prodigies, and ufos. the name magonia was given in medieval france to a mysterious land beyond the sky, the origin of all kinds of signs and wonders but inextricably bound up with the destinies of human beings. inhabitants of magonia traveled in aerial ships and were believed to destroy crops and kidnap human beings. the emperor charlemagne issued edicts to prohibit the magonians from troubling the air and provoking storms. issues of magonia have covered such subjects as glossolalia, ouija 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.c

EVERBURNING LAMPS

. i shall narrate a few examples, premising that these are instances of different modes of obtaining the desired effect; besides these instances the ancient latin authors speak of the use as illuminants, not alone of lamps, but of natural lucent bodies, which would suffice to dispel the gloom to some slight extent. such were the diamond, the carbuncle, the glow-worm, the exposure of phosphorus to the air, the ignition of certain substances which burn alone without any wick or arrangement, such as camphor, which will burn even floating on water. the presence of a combustible gas, which issues from clefts in the rock in some mines and caverns, seems to have been known, and was probably taken advantage of by the ancient sages to enhance the mystery and majesty of their secret rites. it is ver

rarities at leyden, in holland, there were two of these lamps, only partially destroyed. a lamp still burning was found during the papacy of paul iii, about 1540, in a tomb in the appian way at rome, supposed to be that of tulliola, the daughter of cicero. the tomb was inscribed "tulliolae filiae meae" she died b.c. 44; it had burned over 1550 years, and became extinguished as soon as exposed to the air; the whole body was in perfect preservation, and was found floating in a vessel of oil. see "pancirollus, rerum memorabilium deperditarum" vol. i, p. 115, franciscus maturantius, hermolaus, and scardeonius. such a lamp is stated to have been found in 1401, in the reign of hen. iii, king of castile, not far from rome, on the tiber, in the stone tomb of pallas, the arcadian, son of evander

ion was 1500 years old; it fell to pieces when touched. this commentator does not follow his master in his denunciation of these lamps, but says they must have been made by men of the greatest skill and wisdom- see also "maiolus, episcopus, colloquies" at edessa, or antioch, in a recess over a gateway a burning lamp was found by the soldiers of chosroes, king of persia, elaborately closed in from the air. from a date inscribed it was known to have been placed there soon after the time of christ, or 500 years before. beside this lamp a crucifix was found fixed.-see "fortunius licetus" cap. vii, and citesius in his "abstinens consolentanea" in the volcanic island of nesis, near naples, in the year 600 a marble tomb was found, and when opened it contained a vase in which was a lamp still alig

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ence, affa replied, go to the window. lundahl saw nothing but clouds, though neasham seemed convinced that a 12 affa spaceship was hiding in them. neasham would also claim that radar operators at washington national airport told him that that particular portion of the sky was mysteriously blocked out. no independent evidence supported that allegation. neasham notified major robert friend, head of the air force s ufo-investigative agency, project blue book. for friend s benefit larsen even related telepathic messages from affa and other space people, but the aliens refused his request for a flyover. friend wrote a memo on the episode and sent it to his superiors. nothing further was done. the incident remained buried in pentagon, fbi, and cia files until the early 1970s, when friend shared

had had the manuscript in its possession since at least the early 1940s and showed it to chalker. chalker could find no evidence that it was a recent literary or historical hoax. birmingham wrote that on the evening of july 25, 1868, i had a wonderful dream, a vision, while standing under the verandah of the cottage he rented. looking up into the sky, he saw the lord bishop of syd n e y s head in the air looking intently upon me in a frow n i n g half laughing mood. as it passed in an easterly direction, it faded out, then re a p p e a re d b r i e fly twice more. i retraced the course the head had taken and just in the spot where i first saw the head i saw an a rk, he wrote. as he stood and studied it, he said aloud to hims e l f, well, that is a beautiful ve s s e l. 44 bird aliens at th

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

e of a man. the ark was brown in color with faint, flitting shades of steel b l u e. like. magnified scales on a large fish. after a while birmingham replied to the spirit. he re m a rked that the ark looked m o re like a ship meant for sailing on water; in any event, he had never seen anything so b e a u t i f u l. he accepted an invitation to board the vehicle. he found himself floating through the air in the spirit s company. when they reached the upper part of the ark, they entered the pilot house by walking down three steep steps. inside the barely furnished room was a table situated two feet from the wall. something like an oilskin covered the table. birmingham stood at the rear end, and, not far away, the spirit held papers in its hand. one paper was covered with figures and formula

they fed him food and honey-flavored milk and played games with him. the investigators interviewed local police, who confirmed the mysterious disappearance and the equally enigmatic reappearance. driving a six-ton truck between la tinaja and tierra blanca at 8 a.m. on may 22, 1973, manuel angel gonzalez suddenly saw five small figures standing in the road in front of him, holding their arms up in the air. he slammed on the brakes barely in time to keep from running into what he assumed were small children. as he sat in his cab trying to recover his wits, he had a chance to look more closely at the figures. now they looked like adults, only two feet tall, perfectly proportioned, with light brown complexions and black hair. he also realized that they had not stepped out onto the road, but ha

FAUST

our lungs; and when the south wind from the desert drives those that heap glow on glow upon your brain, the west wind brings the swarm that first revives, then drowns you and the field and plain. they like to hear, on mischief gaily bent, they like to hearken, for they like to try to fool us, pose as if from heaven sent, and lisp like angels when they lie. but let us go! the world s already grey, the air grows chill, the mists of evening fall! tis now we treasure home the most of allwhy do you stand and stare? what is the trouble? what in the gloaming seizes you in such a way? faust you see that black dog streaking through the grain and stubble? wagner i saw him long since; not important did he seem to me. faust observe him well! what do you take the beast to be? wagner why, just a poodle;

of the town. study faust [entering with the poodle. meadow and field have i forsaken, that deeps of night from sight enroll; a solemn awe the deeps awaken, rousing in us the better soul. no wild desires can longer win me, no stormy lust to dare and do; the love of all mankind stirs in me, the love of god is stirred anew. be quiet, poodle! don t make such a riot! why at the threshold do you sniff the air? lie down behind the stove in quiet! my best of cushions i will give you there. as on the hillside pathway, leaping and running about, you amused us best, so take now too from me your keeping, but as a welcome, silent guest. ah, when the friendly lamp is glowing again within our narrow cell, through heart and bosom light comes flowing if but the heart knows itself well. then reason once ag

ever fitted in society at all. with other men i feel myself so small; i ll feel embarrassed constantly. mephistopheles for that, good friend, this is the remedy i give: just trust yourself, then you ll know how to live. faust we ll leave the house but how shall we set out? have you a horse, a servant, carriage, anywhere? mephistopheles we ll only spread this mantle out and have it bear us through the air. you ll take upon this daring flight no heavy luggage, only light. a bit of fiery air- i ll have it ready herewill lift us from this earth without ado, and if we re light, we ll go up swiftly too. i must congratulate you on your new career. auerbach s cellar in leipsic drinking-bout of jolly companions. frosch will no one drink? and no one laugh? i ll teach you how to look so wry! you re e

s and here- a corner crowding, bindingin sudden isolation wanes. there sparks are sprinkling like a shower of widely scattered golden sand. and see the rocky walls! they tower, they kindle and like ramparts stand. mephistopheles does not sir mammon splendidly light up the palace for his revelry? you see all this! what luck you ve had! but hark! now come the guests in tumult mad. faust how through the air the tempest raves! it smites my neck, shock after shock! mephistopheles you must lay hold on these old ribs of rock; else it will hurl you down to these abysses graves. a mist is making night more dark. how through the woods it crashes! hark! scared away, the owls are flying. hearken! columns split and quiver in palaces of green undying. the branches sigh and breaking shiver! the tree-trun

lo. see, here comes the bagpipe s sack! soapbubble-like, it s blowing. hear the snecke-snicke-snack through its snub nose flowing! a spirit that is just taking form. spider s foot and paunch of toad and wings the wight doth grow him! true, a beastie twill not be but yet a little poem. a little couple. short step here and high leap there through honey-dew and sweetness; yet you ll soar not through the air, with all your tripping fleetness. inquisitive traveller. is that not mummers mocking play? shall i trust to my vision? fair god oberon today is here on exhibition? orthodox. claws or tail i do not see and yet, beyond a cavil, just like the gods of greece is he likewise a very devil. northern artist. what i may grasp today may be but sketches of this tourney, yet i m betimes preparing me f

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

sefiroth of the inner court of the tree (first, last, water, fire. these letters are discussed in relation to the universe x heaven, earth, and the space between them, the seasons of the year (hot, cold, temperate, and the body of male and female (head, belly, and the geviyah. verses in both the third and sixth chapters mention fathers born from the archetypal elements of the mother letters. from the air (ryva, avir) of alef a comes the father space; from the water(,ym, mayim) of mem m comes the father matter; and from the fire (sa, esh) of shin s comes the father energy or motion..and from him go out fire and water, dividing into male and female. three mothers alef a mem m shin s are their foundation, and from them are born fathers, from which everything is created. 7 :2% e= i2 2 f 3#5 te

with a breathing practice. one such practice in the mystical qabalah is to silently use the two syllables yah hu in coordination with the breath. yah is the b riyatic pronunciation of the first two letters of the name hvhy. hu (avh) commonly means he, and is associated with the throat center. inhale gently and slowly through your mouth. quietly draw the breath in with the syllable yah, and allow the air to fill down into your abdomen. feel the inhaled syllable draw divine light in through the forehead center. let that yh-light continue downward to the throat center. when you come to the end of the inhale, let it turn seamlessly into the exhalation, and breath out with the syllable hoo. as you exhale, feel the hu breath descend out from the throat center and move down to fan the flames of

ts are balm for the soul. the sacred hawaiian hulas are sung. singing devotional songs and sacred chants with your whole heart and a focused mind is a unique and wonderful means of uplifting the soul and bringing heaven to earth. a good devotional song carries us above our fears and worldly concerns, and fills us with joy. some songs just seem to get deeper and deeper, and when the singing stops, the air is charged with spiritual energy. success comes from the intention of one s heart and the grace of god, not from the quality of one s voice ,0' in addition to the practice of seated meditation, many mystical traditions have some form of walking meditation. this can also be done within the context of the mystical qabalah. while walking, you can repeat a root mantra coordinated with the pace

FOCUS OF LIFE

time there is a sensation as of awaking from the utmost impossibility of existence from the mad dreams we call reality; the stupidities we call will" then aaos arose to fill his lungs with fresh air and have the good of motion. on the announcer of great events one night, aaos dreamed he was mournfully labouring his way uphill, through an endless ruin of cities. the streets were a chaos of debris-the air heavy with the stale stench of damp charred wood and mouldeing refuse. nowhere saw he a sign of life-the sky was dead and breathless. stumbling along till his body sicken ed. wearily he paused to rest and looking down, noticed the litter of a manuscript. stooping, he chose the nearest fragment, and this was what he read "i too was once a mighty pleasure garden of all things that enchanted

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ging to know the nature of beings and to know god. pimander's aspect changes, and trismegistus sees a limitless vision which is all light. then a kind of obscurity or darkness appears, out of which comes a kind of fire in which is heard an indescribable sound, like a fiery groan, while from the light issues a holy word, and a fire without mixture leaps from the moist region up to the sublime, and the air, being light, follows the fiery breath "that light, says pimander "is i myself, nous, thy god. and the luminous word issuing from the nous is the son of god" trismegistus then sees within himself, in his own nous or mens, the light and an innumerable number of powers, a limitless world and the fire enveloped in an all powerful force. he asks pimander "whence then arise the elements of natu

g the lord of creation, the all, the one. open, oh heavens, winds retain your breath, let the immortal circle of god listen to my word. powers which are in me sing to the one, the all. i give thee thanks, father, energy of the powers; i give thee thanks, god, power of my energies. this is what the powers cry which are in me. this is what the man who belongs to thee cries through the fire, through the air, through the earth, through the water, through the breath, through all thy creatures" in his commentary on this treatise,3 ficino compares the driving out of the ultores and their replacement by the potestates dei with the christian experience of regeneration in christ, the word and the son of god. in fact, as festugiere points out,4 this gnostic experience does seem to be something like a

them in wars, brigandage, frauds, and in everything which is contrary to the nature of the soul. then the earth will lose its equilibrium, the sea will no longer be navigable, the heaven will no longer be full of stars, the stars will stop their courses in the heaven. every divine voice will be silenced, and will be silent. the fruits of the earth will moulder, the soil will be no longer fertile, the air itself will grow thick with a lugubrious torpor. such will be the old age of the world, irreligion, disorder, confusion of all goods. when all these things have come to pass, o asclepius, then the lord and father, the god first in power and the demiurge of the one god, having considered these customs and voluntary crimes, endeavouring by his will, which is the divine will, to bar the way t

the whole corpus mundi. the spiritus is a very fine and subtle substance, and it was of this which virgil spoke when he said: spiritus intus alit, totamquc infusa per artus mens agitat molem ct magno se corpore miscet.1 it is to attract the spiritus of a particular planet that animals, plants, food, scents, colours, and so on associated with that planet are to be used. the spiritus is borne upon the air and upon the wind, and it is a kind of very fine air and also very fine heat. it is particularly through the rays of the sun and of jupiter that our spirit "drinks" the spirit of the world. now there is nothing about the spiritus theory in the passage in the enneads which seems to be the chief basis of ficino's commentary, and, though it may be obscurely referred to elsewhere by plotinus

ly states that the names of the gods, of which orpheus sings, are not those of deceiving demons but "names of the natural and divine virtues"3 diffused throughout the world. to complete our view of ficino's natural magic, we thus have to think of him drawing down the stellar influences by musical incantations as well as by sympathetic arrangement of natural objects, talismans, exposing oneself to the air, and so on, for the spiritus is caught by planetary songs as well as in the other ways described. there may be an even closer connection between the ficinian talismans and the ficinian incantations, for in chapter xviii, after his long and involved defence of his talismans, he seems to say that these are made "beneath a harmony similar to the celestial harmony"4 which excites their virtue

FRATER TENEBROUS CULTS OF CTHULHU

ssing references to crowley in one of lovecraft s letters, identifying him with a character in a story by h. r. wakefield6, it would appear unlikely that lovecraft knew much of the great beast, except by reputation. the elemental nature of shub-niggurath is that of earth, symbolized by the sign of taurus. his station is the north. hastur is the voice of the old ones an elemental deity assigned to the air, or the void of outer space. on earth, the station of hastur is the east, and his sign is aquarius. the god dagon was appropriated by lovecraft from ancient hebraic texts, in which he features as a god of the philistines. in the mythos, he is the progenitor of the seas, the watery equivalent to shub-niggurath and lord of the amphibious deep ones. his elemental attribution is water, and his

FREEMASON BLUEBOOK

be the masterpiece of nature's work. feeling is that sense by which we distinguish the different qualities of bodies: such as heat and cold, hardness and softness ,roughness and smoothness, figure, solidity, motion and extension. smelling is that sense by which we distinguish odors, the various kinds of which convey different impressions to the mind. animal and vegetable bodies, while exposed to the air, continually send forth effluvia of vast subtilty, as well in the state of life and growth as in the state of fermentation and putrefaction. these effluvia, being drawn into the nostrils with the air, are the means by which all bodies are smelled. hence it is evident that there is a manifest appearance of design in the great creator's having planted the organ of smell in the inside of that

end forth effluvia of vast subtilty, as well in the state of life and growth as in the state of fermentation and putrefaction. these effluvia, being drawn into the nostrils with the air, are the means by which all bodies are smelled. hence it is evident that there is a manifest appearance of design in the great creator's having planted the organ of smell in the inside of that canal, through which the air continually passes in respiration. tasting enables us to make a proper distinction in the choice of our food. the organ of this sense guards the entrance of the alimentary canal, as that ofsmelling guards the entrance of the canal for respiration. from the situation of both these organs, it is plain that they were intended by nature to distinguish wholesome food from that which is nauseous

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

habit of drunkenness, covetousness, hatred, malice, immoral emotions, and disreputable vices, the easier it is for him to stay around low saloons, gambling houses, red-light districts, and kindred places. but the man of high ideals and lofty aspirations, who would be the one likely to seek the path of initiation, feels the impelling force of levitation drawing him outward into the purer strata of the air where the first heaven is located, and is thus effectually prevented from trespassing upon the path of initiation. stories are told of initiates having overcome the law of gravitation in order to rise in the air at certain times for a definite purpose while still in the dense body. initiates are also taught how to suspend the law of levitation when they are in their soul bodies, and how to

ew heaven and earth were not ready then, when he told his disciples "whither i go, you cannot now follow, but you shall follow afterwards; i go to prepare a place for you and will come again and receive you" later, john saw in a vision the new jerusalem descending from heaven, and paul taught the thessalonians by the word of the lord that those who are christ's at his coming shall be caught up in the air to meet him and be with him for the age. this is in line with the tendencies shown by past developments. the lemurians lived very close to the fiery core of the earth. the atlanteans inhabited the basins somewhat further away from the center. the aryans were driven by the flood to the hilltops where they are now living. and analogously, the citizens of the coming age will inhabit the air

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

e the economic struggle, the war and the strife with which mankind is cursed and which make all long and pray for the reign of peace (3) the third age, when a divine christ, who, like melchisedec, shall fill the dual office of king and priest, and shall rule over a urged and glorified humanity, which has risen from sex-love to soul-love. part vi spiritual alchemy when we expose a piece of iron to the air, the oxygen contained in the latter element oxidizes the iron and in time disintegrates it. this process is commonly known as rusting. the blood comes in contact with the air every time it passes through the lungs, and as a needle is drawn to a magnet, so does the oxygen of the inspired air coalesce with the iron the blood. a process of combustion takes place, which is similar to the rusti

oxidizes the iron and in time disintegrates it. this process is commonly known as rusting. the blood comes in contact with the air every time it passes through the lungs, and as a needle is drawn to a magnet, so does the oxygen of the inspired air coalesce with the iron the blood. a process of combustion takes place, which is similar to the rusting or oxidation we observed in the iron exposed to the air. the ether contained in the dense fiber of wood, after the latter has undergone combustion in a stove, passes outwards through the iron in the form of semi-invisible heat-waves vibrating at different velocities according to the degree of heat in the furnace. so the spiritual vibration generated by the combustion of oxygen and iron in our physical bodies, passes outwards and colors our invi

FREEMASONS SATANISM AND SYMBOLISM

, which is approximately what the latin around the circle means[ magic symbols, ibid] the pagan belief in reincarnation is spoken of within these statements. this second ouroboros depicts the whole world being surrounded and controlled by the serpent. this is the way the satanist views the entire created world. the bible states that satan is the "lord of this world" is the "prince of the power of the air" and is clearly in control of this wicked world until jesus christ returns. more and more satanism is uncover as time continues. freemasonry shares the belief in the serpent symbolizing time, as the second ouroboros indicates. listen to pike explain this briefly but clearly "a serpent-ring was a well-known symbol of time" ibid, p. 497] as pike is explaining the mason's spiritual belief abo

FULL MOON RITUALS

e earth now returning in loathsome form to that earth. she gags, pressing a corner of her robe to her face to block out some of the sights and smells. yet she knows and acknowledges as she passes the horrifying mounds that she too will one day be as they are. her thirst increases. soon she passes through the charnel scene and reaches an area of taller pines and other trees bordering a lake. there the air is clear of corruption, sweet now with the scent of the water. sharon kneels on a narrow beach of cold mud and drinks deeply, bending to the life-giving liquid as a suppliant would to a god-form in a temple. water, as much an essence of life as the dirt and decay she passed over and by, refreshes her, renews her and strengthens her for the rest of her journey up the path to the castle. tho

ement of air, keepers of the ancient wisdoms, of intellect and beauty, first breath and last, we welcome you to our rite! be with us now" slowly, the wind picks up, barely noticeable at first. spiraling 'round, the wind causes carielle's red hair to brush and dance against her face, and she smiles as she hears the voices whispering upon the wind. the incense smoke spirals upward, making shapes in the air- first, the shadow of an owl, then the visage of a hawk, and finally as the smoke begins to calm, the voices of the wind speak clearly "we are here" carielle nods her head in greeting, lights the quarter candle and then turns and carries the incense back to the altar. as she moves back toward her place in the circle, her eyes seek out and meet those of her beloved husband, typo demon. she

FULLER J F C SECRET WISDOM OF THE QABALAH

hat i am about to reveal to you can be revealed only to the masters, who know how to keep the balance because they have been initiated. 12 the shell, the white, and the yolk form the perfect egg. the shell protects the white and the yolk, and the yolk feeds upon the white; and when the white has vanished, the yolk, in the form of the fledged bird, breaks through the shell and presently soars into the air. thus does the static become the dynamic, the material the spiritual. if the shell is the exoteric principle and the yolk the esoteric, what then is the white? the white is the food of the second, the accumulated wisdom of the world centring round the mystery of growth, which each single individual must absorb before he can break the shell. the transmutation of the white, by the yolk, into

d, and so seek to identify his essence with that of the higher substances; when in that condition, man does not recognize anything of the world of the senses. in that condition, man will find the evident bodies, in comparison with the intelligible substances, extremely insignificant, and see that the corporeal world is borne by the intelligible world, as if it were a ship on the sea, or a bird in the air. 18 in this state what we have called three-dimensional consciousness is rendered comatose, and with it a world which is both a reality and an illusion, a tangible thing and a mere reflection. thus, freed from things earthly, the soul of man expands from what qabalistically is a negative existence towards a positive existence. metaphorically speaking, first the soul becomes boundless, beca

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

siberia. upon this subject the same writer remarks thus "agreeably to the mystical notion so familiar to the hindoos, that the self-triplicated great father yet remained but one in essence, the peruvians supposed their tanga-tanga to be one in three, and three in one: and in consequence of the union of hero worship with the astronomical and material systems of idolatry they venerated the sun and the air, each under three images and three names. the same opinions equally prevailed throughout the nations which lie to the west of hindostan. thus the persians had their ormuzd, mithras, and ahriman: or, as the matter was sometimes represented, their self-triplicating mithras. the syrians had their monimus, aziz, and ares. the egyptians had their emeph, eicton, and phtha. the greeks and romans

n looking out found that it was stranded upon the side of some mountain, upon which he immediately quitted it with his wife, his daughter, and the pilot. xisuthrus then paid his adoration to the earth: and, having constructed an altar, offered sacrifices to the gods, and, with those who had come out of the vessel with him, disappeared. him they saw no more, but they could distinguish his voice in the air, and could hear him admonish them to pay due regard to the gods. he informed them that it was on account of his piety that he had been taken away to live with the gods, and that his wife and daughter had obtained the same honor" it is more than likely that this story, which as we have seen has extended to the remotest corners of the earth, has an esoteric meaning, and that it embodies the

e ceres of the romans, etc. she is also the goddess of wisdom, for she had "instructed the nations in the use of metals, in agriculture, and in the art of government" under this deity the "earth had teemed with fruits and flowers without the pains of culture. an ear of indian corn was as much as a single man could carry. the cotton, as it grew, took, of its own accord, the rich dies of human art. the air was filled with intoxicating perfumes and the sweet melody of birds. in short, these were the halcyon days, which find a place in the mythic systems of so many nations throughout the world. it was the golden age of anuhuac" we are given to understand that for some cause not explained the beneficent god quetzalcoatl was banished, that he (or she) was deposed through the influence of some de

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

eved nothing else during his yearswithhorlick, waite at least brought the act of dissembling to a fine art. there was, however, one solid achievement.on17march1903waite wrote to horlick describing a visit he had received from a colonelwallace,whobroughtwithhim the proposals oftwounnamed ladies for establishing a magazine to be funded by james horlick.theidea of a magazine was evidently already in the air, for waite relatedhow'i pointed out to colonel wallace that our scheme is simply one of an advertising kind designed to replace certain newspaper advertisements in australia and that it would be beyond the scopeofa business house toruna ladies paperwitha view of making it profitable on its.ownmerits independently of the advertisement standpoint. but a literary magazine was another matter

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

description ofit was made public (without acknowledging its source)bydion fortune:in dealing with elementals or non-human entities the pentagram, or pentalpha, is the best weapon.thisis a five-pointed star drawn in a particular way. pointing the first and second fingers of the right hand, and folding the others into the palm and touching their tips with the thumb, proceed to draw the pentagram in the air, keeping the elbow stiffandswinging the arm at full length. start with the right arm across the body, the hand about the level of the left hip, the extended fingers pointing downwards and outwards. swing it upwards as if drawing a straight line in the air, until the fingers point straight upwards above the head at arm's length. now sweepitdown again, keeping the elbow stiff, until the hand

GILBERT THE MAGICAL MASON

shall narrate a few examples, premising that these are instances of different modes of obtaining the desired effect; besides these instances the ancient latin authors speak of the use as illumi255 nants, not alone of lamps, but of natural lucent bodies, which would suffice to dispel the gloom to some slight extent. such were the diamond, the carbuncle, the glow-worm, the exposure of phosphorus to the air, the ignition of certain substances whichbumalone without any wick or arrangement, such as camphor, which willbumeven floating on water. the presence of a combustible gas, which issues from clefts in the rock in some mines and caverns, seems to have been known, and was probably taken advantage of by the ancient sages to enhance thethoughts ontheever-burning lamps 57mystery and majesty of t

m of rarities at leyden, in holland, there were two of these lamps, only partially destroyed. a lamp still burning was found during the papacy of pauliii,about 1540, in a tomb in the appian way at rome, supposed to be that of tulliola, the daughter of cicero. the tomb was inscribed:'tulliolee filieemere; she died 44 b.c; it had burned over 1550 years, and became extinguished as soon as exposed to the air; the whole body was in perfect preservation, and was found floating in a vessel of oil. see pancirollus,rerummemorabiliumdeperditarum,vol.i.,p. 115, franciscus matur255 antius, hermolaus, and scardeonius.thoughts on the ever-burning lamps 61such a lamp is stated to have been found in 1401, in the reign of hen.iii,king of castile, not far from rome, on the tiber, in the stone tomb of pallas

ption was 1500 years old; it fell to pieces when touched. this commentator does not follow his master in his denunciation of these lamps, but says they must have been made by men of the greatest skill and wisdom. see also maiolus, episcopus, colloquies. at edessa, or antioch, in a recess over a gateway a burning lamp was found by the. soldiers of chosroes, king of persia, elaborately closedinfrom the air.froma date inscribed it was known to have been placed there soon after the time of christ, or 500 years before. beside this lamp a crucifix was found fixed. see fortunius licetus, cap. vii, and citesius in hisabstinensconsolentanea.in the volcanic island ofnesis, near naples,inthe year 600 a marble tomb was found, and when opened it contained a vase in which was a lamp still alight; the li

testament we find the concrete ideal of the devil as the author of all evil. having been cast out from heaven, he can have no further contest with god himself, but devotes his energies directly to man, raging with malice at his fall. his especial action was to fight against the establishment of the kingdom of christ, who was born to combat satan, the prince ofthedemons, the ruler of the powers of the air, the king of this world.thecommon conception of the devil of our time has been much influenced by the works of milton, notably by hisparadise lost,in which the devil appearsundera newname-lucifer;and by goethe in hisfaust,in which mephist255 opheles appears in a german town as a fiend in human form, tempting faust to sin for pleasure.themost modern tendency, however, is to cast doubts on t

ndthetwo captains. these elemental beings, whose existence is now generally scoffed at, are suggested in numerous verses of the old and new testaments. in the old testament book of proverbs, chapter xxx, we have several notable quaternaries: they are 4 that never have enough; the grave, the barren woman, the dry earth and consuming fire. 4 things not to be understood; the ways of an eagle through the air, the way of a serpent, of a ship, and the way of a young man with a maid. 4 things the world cannot bear; the slave in power, the fool when content, an odious wife, and a bond-woman giving an heir to her mistress. 4 things little but exceeding wise; the ants, the rabbit, the locust, and the lizard you can seize with your hands. 4 things go stately along; a lion, a war-horse, a he-goat, and

GILBERT THE SORCERER AND HIS APPRENTICE

ghbours then in london. i realized also that this power was by no means rare. there was a popular game at that time wherein one person went out of the room, while the remainder decided on a certain card, which he was to guess on his return.myoidfrienddrtodhunter, the irish poet, told me that the first time he was induced to try this he physically, as it seemed, saw the card thought of floating in the air, and others have told me of the same experience. during the following four or five years i came to know several well known mediums, and was present at many seances. isawallthe usual phenomena. i read of the test conditions devised by professor crookes and others, and i saw the reproductions of the phenomena by maskelyne and92 the sorcererand his apprenticecooke, and read any amount of argu

midnight there came such a deluge of rain asihave seldom seen.'thecrofters certainly get a wonderful weather knowledge' said the schoolmaster 'they beat any barometer' but neither he noranyoneelse ever explained that track in the soft black mud. another time she showed me amarkon the sands near by the kyle of loch alsh.itwas like a little spiral, such as a tiny whirl of air might make.'theking of the air is on foot *pronouncedshee,some celtic memories103today' she said 'i must warn the fishers' wiser than the schoolmaster, the fisher-boys 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 be

so doubtless a number of them are, but unless they were very largely believed in they could not exist, and unless there were a measure of something that was not imposture behind them they could not find this belief. and between the old spaewife and the modern clairvoyant there isbutslight difference. well but, you will say, what of the old-time witches, who mounted on broomsticks and rode through the air to carouse on the good wine in some nobleman's cellars. here again we have only to look over the files oflight,or thetransactionsofthe psychicalresearchsocietyon the phenomena of levitation, and you will find many parallel cases. we call these things by learned names now. i have met grave and learned men, whose veracity was unimpeachable, who solemnly declared that they had witnessed levit

od assert that the spells are ofnoefficacy unless taught by the devil,andunless the witch have authority to use his name. but, on the other hand, it is recordedbyindependent witnesses that the spell of 'horse and hattock' lnight267be-usedbyanyone.a tutor gravely recordsthatas some boys were playing beside a church oneofthem cried 'horse and hattock with my top, whereupon his top was carried up in the air and dropped the other side of the church.thatthe same applies also to names,anyonewho pleases can test for himself, mariy books on ceremonial magic give the152 the sorcererand his apprenticenames of angels or demons governing certain moods and emotions, as anger, revenge, jealousy, love, etc. when the particular emotion is rising, or stirred up, repeat the name emphatically, try to visuali

es have been seen in this way which were absolutely impossible to be seen by the natural eye, or known of. now the question arises, is there any scientific or physical explanation of this? and there certainly is,ifwe accept the philosophy of the tatwas. because the atmosphere of the world, its aura in fact, is bounded, and rigorously bounded, at the distance of some few miles from the earth where the air ceases; and there, according to the philosophy of the tatwas, the solar prana passes through the akas to merge into the terrestrial prana. or, to put it in perhaps a more intelligible form to those who are not familiar with the eastern language, the blue vault of the sky may be compared to a hollow and transparent glass globe surrounding the atmosphere of the earth. now, every action of ev

GNOSTIC HANDBOOK

to the conclusion that he is communicating with a weird selection of lines and points. from this conclusion he decides he is either quite mad or that he has had a little too much to drink from his flat bottle of gin. mr.jones is not happy, he does not like to be thought of as a weird and disjointed collection of lines and points. he grasps mr.square on his two dimensional shirt and lifts him into the air. mr.square is ecstatic and very confused, where is he? he has no idea of the dimension of up and hence cannot understand the experience, as he begins to hover above the ground he see his friends below, but they cannot see him. however, as he returns to his two-dimensional world, at the moment of contact he re-appears, seemingly out of nowhere. he tries to explain but how can they understan

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

to the conclusion that he is communicating with a weird selection of lines and points. from this conclusion he decides he is either quite mad or that he has had a little too much to drink from his flat bottle of gin. mr.jones is not happy, he does not like to be thought of as a weird and disjointed collection of lines and points. he grasps mr.square on his two dimensional shirt and lifts him into the air. mr.square is ecstatic and very confused, where is he? he has no gnostic theurgy page 26 idea of the dimension of up and hence cannot understand the experience, as he begins to hover above the ground he see his friends below, but they cannot see him. however, as he returns to his two-dimensional world, at the moment of contact he re-appears, seemingly out of nowhere. he tries to explain bu

es and create sigils and signs. the pentacle. earth. the pentacle is the symbol of the body or physical form. it is used to earth the powers that are invoked, at times it is exchanged for a bowl of salt and water. there are many other accessories which can be used in ritual practise, in some sense it is up to you to decide what tools you want to use, and how to use them. incense. incense purifies the air and sets the mood. it can also be used for the manifestation of spiritual forces and projection of images. candles. candles are traditionally used to give light, they may be a bit of a nuisance, but they have far more appeal than electric lighting. they give a minimum of light, and can be varied in colour depending on the ritual. gnostic theurgy page 164 bells. used to mark the commencemen

n of renown. and god saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. and it repented the lord that he had made man on the earth, and it grieved him at his heart. and the lord said, i will destroy man whom i have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that i have made them. genesis 3:4-8 gnostic theurgy page 218 for i see and behold that demons have begun their seductions against you and against your children and now i fear on your behalf that after my death ye will shed the blood of men upon the earth and ye too will be destroyed. the book of jubilees 7:27 and he testified to the watchers, who had sinned with the d

GOETIA LUCIFERIAN

tion under the spirit summoned. 13 such methods of invocation act not in mere possession in most cases, rather activates areas of perception according to the individuals associations of inspirational knowledge or impulses. angelic spirits are those which infuse us with the fire of lucifer, that which fell from heaven. this is the gnosis of the celestial sabbat knowledge gained from the spirits of the air. the luciferian spirits (the spirits of air) are often celestial, white shades or blackened shapes, depending on the lower or higher nature of their being. it is the goal of the magician to be able to in an astral sense shape shift into either an illuminated or shadowed aspect of being, as is the reflection of the being. simplicity in ceremonial magick and sorcery is significant to achieve

before entering the water, touch thy temples and forehead the adornation of the bath by the sacred waters of hecate and the cleansing light of lucifer, i am to prepare for the great work, and my body shall be a temple of both abstinence and fornication. after the bath and when you have robed yourself 31 the adornation at the induing of the vestments- o set-an, lord of the earth, lucifer, lord of the air, hecate, goddess of waters and shaitan, lord of flame, that i shall be wrapped in the cloak of the wolf and encircled in the serpents skin, so it is done! the conjurations the 72 spirits of the shemhamforasch i do summon and evoke thee, o spirit n. by the flames of azazel the lord of the earth i conjure thee forth. by beralanensis, baldachiensis, paumachia and aplogiae sedes; by the most p

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 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 subconsci

quis. 72* seere seere/sear/seir is the seventieth spirit who is a might and powerful prince, who is under amaymon, the king of the east. seere appears in the form of a beautiful and angelic male, who rides upon a winged horse. he is a powerful angel who brings the sorcerer s will to flesh quickly, and will disappear until you are ready for him to return. being a luciferic spirit, seere resides in the air and may pass over the earth in a blink of the eye. he initiates the self towards the higher spheres of light and the sun, from which one rides the aethyr unto a higher articulation of being through the familiar. seere governs 26 legions of spirits, and is of a good nature( dantalion dantalion is a might duke who appears as a being which has numerous faces of both men and women, each one ha

GOLDEN DAWN LESSER BANISHING RITUAL OF THE HEXAGRAM

ttempting to consecrate any magical weapons both the supreme ritual of the pentagram and hexagram should be learned. however, with this ritual and the lbrp, rituals such as israel regardie's middle pillar exercise can be performed -frater p.a.l. face east. perform the qabalistic cross as in the lbrp. perform the analysis of the keyword. trace the banishing hexagram of fire, in gold, before you in the air vibrate ararita and end in the sign of silence. turn to the south. trace the banishing hexagram of earth. vibrate ararita turn to the west. trace the banishing hexagram of air. vibrate ararita. turn to the north. trace the banishing hexagram of water. vibrate ararita. turn to the east. perform the analysis of the keyword. perform the rdthe sanctuary of maat order of the golden dawn- conten

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

s arises, the sword of vengeance can be employed with much success. if you are banishing a room which is to be re-dedicated as a temple space, clear the area of all objects and furniture. 1 face the east. with sword in hand, perform the qabalistic cross (hold the sword with point up while performing the qabalistic cross) trace the banishing pentagram of spirit active, with the tip of the sword in the air before you. vibrate the name "exarp" draw the spirit sigil in the center and vibrate "eheieh" give the lvx signs. draw the banishing pentagram of air and intone the name "oro ibah aozpi" trace the sigil of aquarius in the center and vibrate "yhvh" give the sign of theoricus. then raise the hands above the head as if to touch kether. step forward with the left foot while simultaneously brin

GOLDEN DAWN RITUALS B

hwhy hwhy la la 9 observe that the currents descendeth from the to the l in the invoking pentagram of l. in the banishing pentagram, the current is reversed. the kerubic sigil of b should be drawn in the center of the pentagram. let the adept be aware that the banishing pentagram of l may be traced as a potent symbol of protection between thee and any opposing astral force by simply tracing it in the air before the opposing force. let the adept take due care, to in all cases make certain the pentagram is proportional, and the ends fully closed. observe that the invoking pentagram of m begins from n and n begins from the angle of m. o, like l, begins with. the adept should take notice that an active-passive elemental relationship exists within the symbol of the pentagram. trace the kerubic

of twelve altogether. this is contributing two pentagrams to each element. refer to the diagram. it should be noted that in using the s.b.r.p./s.i.r.p, the adept is dealing with stronger energies than those used in the l.b.r.p. once again, this ritual is suggested to be practiced only if the adept is fully competent in the l.b.r.p. in the l.b.r.p, only one figure, the earth pentagram, is drawn in the air. however, in the s.b.r.p./s.i.r.p. four figures in each quadrant are drawn in consecutive order. for example, using the s.b.r.p: 1) the closing passive pentagram. 2) the spirit wheel. 3) the banishing elemental pentagram of that quadrant. 4) the kerub of the element. each of the figures are drawn one on top of the other. the spirit wheel and the kerub both are drawn in the center of the pe

GOLDEN DAWN RITUALS C C1

hods of tracing for each form. also, trace the planetary symbol within the center of each, and then vibrate the name atyrara. 8. then, after the above planetary work has been done, turn unto the quarter of the planet of the heavens and trace the invoking hexagram and pronounce the proper names. also, thou may invoke what angels and forces of that nature that may be required. trace their sigils in the air in the center of the supreme hexagram. 9. when thou art finished, perform the banishing ritual of that planet, and give them the license to depart. 10. if you are charging a talisman, remove the talisman from the working space before banishing so as not to dis-empower the talisman. 11. in the case where you may wish to invoke all the planetary forces, perform the l.i.r.h. using l, then tur

GOLDEN DAWN RITUALS D

hen you come to the east and purify in the east saying "i purify thee with water" and facing west and doing the same. then you take the incenser and perform the same procedure with o. another method may be done by purifying each elemental quarter with n and o, beginning in the east and ending in the east. so, as you go to the east, sprinkle or swing to the left, right, center, and draw a cross in the air with the tool and say "i purify/consecrate thee with n/o" then move on to each of the other quarters repeating the same. after you have performed these banishings and purification's with n and o, you will then say the call from the chaldean oracles. for nit is "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud resounding sea" f

s the angel (angelic name) to bestow this present day and hour and confirm their mystical and potent influence upon the color (zodiacal color) of this lotus wand which i hereby dedicate to purity and occult work. may my grasp upon it strengthen me in the work of the nature and attributes of (zodiacal sign. note: as you are reciting the invocation at each quarter, it is important that you trace in the air with your lotus wand, the invoking pentagram of the sign required. so, if you are dealing with a, you will use the invoking pentagram of o. after you have sufficiently charged all twelve bands, then you will lay your wand on your altar with the lotus facing east, you will stand in the west, raise both of your hands, and enflame yourself with the following prayer "oh isis, great goddess of

GOLDEN DAWN RITUALS ENOCHALL

. aal: cacodemon of earth angle of air tablet. aala/ ala: placed you. aala: put/ place (v) aana: kerubic angel of water angle of fire tablet. aanaa: kerubic name of water angle of fire tablet. aao ial pir gah: amongst the flames of first glory. aao: aaf/ among/ cacodemon of water angle of air tablet. aaodt: angel, also known as aadt. aaoth: name of mercury perimeter. aaozaif: senior of jupiter on the air tablet. aapdoce: senior of venus, on the fire tablet. aavan: angel, also known as aaan. aavna: angel, also known as aana. aax: cacodemon, counterpart of the angel axir. aaxp: subservient angel of air angle of water tablet. ab: angel (filia filarum lucis) associated with luna. ab: name of jupiter heptagon 2. aba: cacodemon of fire angle of earth tablet. ababalond: of an harlot. abai: stoopi

good angel that appeared to dee and kelley on nov. 1, 1583. ag l toltorn: no one creature. ag: none/ no/ not/ no one. agb: cacodemon, counterpart of the angel gbal. aglm/ agmlm: angel, companion of magl. aglm: kerubic angel of earth angle of water tablet. aglo: in thy. agmm: subservient angel of water angle of water tablet. aha: cacodemon of earth angle of air tablet. ahaozpi: senior of venus on the air tablet. ah-deh-er-reh/ ah-deh-reh: adre, angel. ahd: cacodemon of air angle of water tablet. ah-ee-ah-oh-ah-ee: aiaoai, divine name. ahli: subservient angel of water angle of earth tablet. ahmbicv: acmbicu, senior of air. ahmlicv: senior of mercury on the earth tablet. ahx: cacodemon of earth angle of water tablet. aia: cacodemon of fire angle of earth tablet. aiab: subservient angel of fi

asa. avabh: hyacinth/ hyacinthine. avabo: deomonic name (reversal of obava) commanding cacodemons of water of fire. avas: subservient angel of fire angle of water tablet. avavaco: thunders of increase/ thunders. avavox: pomp/ his pomp. ave: angel (filius filiorum lucis, associated with venus, name of mars heptagon 1. 9 avini: millstones. aviny: millstone/ millstones. avtotar: senior of mercury on the air tablet. axir: subservient angel of earth angle of earth tablet, also known as axtir. axp: cacodemon of fire angle of air tablet. axpa: subservient angel of air angle of water tablet. axr: cacodemon of earth angle of water tablet. axtir: angel, also known as axir. axziarg: governor of the second division of the aethyr pax (11. aydropt: governor of the second division of the aethyr tan (50

saa/ gosao: stranger. graa: moon/ and the moon/ moon. gran: elder/ elders. also uran. graph: name of the enochian letter representing e. grosb: sting/ bitter sting. grsam: admiration. gru: deed/ fact. gsdx: kerubic angel of fire angle of air tablet. gvas: subservient angel of air angle of fire tablet. gzdx: angel, companion of xgzd. ha (meaning unknown) haath: works (n. habioro: senior of mars on the air tablet. hagone: name of mercury (corrected) heptagon 1. hagonel: angel (filius filiorum lucis, associated with mercury, also, the angelic prince ruling, with king. carmara, the kings and princes of the planetary hours. hah: cacodemon of water angle of earth tablet. hal (meaning unknown) hals: subservient angel of earth angle of air tablet. ham/ hami: creature/ creatures. haniel: name of ne

ir angle of water tablet. he: see luiahe/ song. heeoa: angel (filius lucis, associated with mars, name venus heptagram. heidene: name of mars (names not pronounceable by man) helech: in ours. hgv: cacodemon of air angle of fire tablet. hhl: cacodemon of water angle of earth tablet. hia: cacodemon of water angle of earth tablet. hiaom: angel ruling iaom and companions. hipotga: senior of saturn on the air tablet. hiz: cacodemon of air angle of earth tablet. hli: cacodemon of water angle of earth tablet. hlia: subservient angel of water angle of earth tablet. hmagl: kerubic name of earth angle of water tablet. hnlrx: kerubic name of fire angle of water tablet. hnr: cacodemon of air angle of earth tablet. hoath: the true worshipper. holado: groan. holdo: groaned/ groaned aloud. holq: measure

GOLDEN DAWN RITUALS F

ze the proper grade sign in each quarter. let the adept be certain, that when using the lotus wand, to hold it by the white portion when performing the qabalistic cross, and in addition, holding the kerubic bands that apply to each of the elements. 4 step 8 upon completion of the s.i.r.p, let the adept move to the west of the altar and face east, holding the lotus wand by the white band. trace in the air over the rose cross, as if one was standing in the center of the rose, the symbol of the circle and the cross (this is a solar cross with a circle around it. at the same time, invoke all of the divine and angelic names of trapt, saying the following (while reciting the prayer, raise your hands and eyes skyward, and lower them as you finish "o thou most sublime majesty on high, who art at c

GOLDEN DAWN RITUALS G

lement that is being used. end with the qabalistic cross, holding the lotus wand by the white band. step 8 as the adept begins to consecrate each individual tool after the opening, he or she shall stand facing the altar and the quarter of the element whose implement is being consecrated and empowered. step 9 let the adept hold the lotus wand by the appropriate corresponding kerubic band. trace in the air over the implement that is being consecrated a circle followed by the appropriate spirit pentagram and the appropriate invoking pentagram for that particular element. this should almost be an imaginary astral type of experience, as if you were standing in the center of that tool itself. step 10 now invoke the divine and angelic names already engraven or painted upon the implement. be certa

appropriate invoking pentagram for that particular element. this should almost be an imaginary astral type of experience, as if you were standing in the center of that tool itself. step 10 now invoke the divine and angelic names already engraven or painted upon the implement. be certain to vibrate the names with full meaning and intensity. draw the hebrew letters and sigils over the implement in the air with the lotus wand, holding the wand by the appropriate band (it is appropriate for the adept to place the names of the divine, the angelic names, and the hebrew spelling on a separate 3x5 card so that as you are reciting the script, you may simply look at the 3x5 card of the element that you are consecrating. at the end of this lesson, see the chart with the divine and angelic names in h

the element that you are consecrating. at the end of this lesson, see the chart with the divine and angelic names in hebrew) recite the following and insert the proper divine or angelic name in the space provided "o thou who art from everlasting, thou who hast created all things, and doth clothe thyself with the forces of nature as with a garment. by the holy and divine name (trace the letters in the air while vibrating appropriate divine name, whereby thou art known especially in the quarter we name (trace the letters in the air while vibrating appropriate quarter. i beseech thee to grant unto me the strength and insight for my search after the hidden light and wisdom. i entreat thee to cause thy powerful archangel (trace the letters in the air while vibrating the appropriate archangelic

brating appropriate quarter. i beseech thee to grant unto me the strength and insight for my search after the hidden light and wisdom. i entreat thee to cause thy powerful archangel (trace the letters in the air while vibrating the appropriate archangelic name, who governeth the works of (name of the element, to guide me in the pathway and furthermore to direct 5 thine angel (trace the letters in the air while vibrating the appropriate angelic name) to watch over my footstep therein. may the ruler of (name of the element, the powerful prince (trace the letters in the air while vibrating the appropriate name of the prince, by the gracious permission of the infinite supreme, increase and strengthen the hidden force and occult virtue of this (name of the implement, that i may be enabled with

vibrating the appropriate name of the prince, by the gracious permission of the infinite supreme, increase and strengthen the hidden force and occult virtue of this (name of the implement, that i may be enabled with it to perform those magical operations for which it has been fashioned for which purpose i now perform this mystic rite of consecration in the divine presence of (trace the letters in the air while vibrating the appropriate divine name. step 11 lay aside the lotus wand and take up the magical sword of the art. recite the invocation to the king while tracing in the air the appropriate invoking spirit pentagram followed by the invoking pentagram of the element involved "in the three great secret names of god borne upon the banner of the (state the quarter and vibrate the three se

GOLDEN DAWN RITUALS SADD

white squares from the sephirotic cross. thou shall observe the following rule when attributing the letter of the tetragrammaton to the servient squares: the columns (reading from above downward) follow the identical order of the kerubic square above. this order is followed downward for the ranks. thou shall read from right to left. consider the following illustrations from the a lesser angle of the air tablet. kerubic rank w h y h h* y* h* w* the order of the planets as applied to the decanates (squares) follow the order of the tree of life beginning with yafbc and ending with hnbl. book t provides us with the 36 small cards of the tarot and their attributions to the decanates of the 12 signs. following is the illustrational diagram of all four great crosses, with the appropriate attribu

GOLDEN DAWN RITUALS U1

is formed the trunk of the body, free from the members, and therein as a receptacle of influences, are situated the vital organs. the blood is spirit mingled with and governing the watery principle. the lungs are the receptacles of air which temperate the blood as the wind does the waves of the sea the mephitic impurities of the blood in its traversal of the body requiring the dispersing force of the air, even as the sea under a calm, does putrefy and become mephitic. the heart is the great center of the action of fire leading its terrible energy as an impulse under the others. thence cometh from the fiery nature the red color of blood. the part above the heart is the chief abode of the ruach, as there receiving and concentrating the other expressions of its sephiroth. this part is the cen

ive faculty which reasoneth, which worketh with and combineth the faculties reflected into it. the reasoning mind, therefore, is that which useth and combineth the principia of hmkj and hnyb so that the parts of hmkj and hnyb which touch the ruach are the initiators of the reasoning power. the reasoning itself is a process and a simulacrum of the action of the higher wisdom and understanding. for the air is not the light, only the translator of the light. yet, without the air, the operation of the light could not so well be carried out. the words ruach, and spirit, also meaneth air. it is like a thing that goeth out though knowest not wither, and cometh in though knowest not whence "the wind bloweth where it listeth, and thou hearest the sounds thereof, but canst not tell whence it cometh

without the air, the operation of the light could not so well be carried out. the words ruach, and spirit, also meaneth air. it is like a thing that goeth out though knowest not wither, and cometh in though knowest not whence "the wind bloweth where it listeth, and thou hearest the sounds thereof, but canst not tell whence it cometh nor whether it goeth. so is everyone that is born of the spirit" the air, the ruach, permeatith the whole physical body, but its concentrated influences are about the heart. yet, were it not for the boundary force of hmkj and hnyb above of the sphere of sensation surrounding it, and of twklm below, the ruach could not concentrate under the presidency of the name, and the life of the body would cease. thus far concerning the ruach as a whole, it is the action of

GOLDEN DAWN RITUALS VENUSZAM16

ceremony. let a ray from thy perfection descend upon me, to awaken within my 4 being that which shall prove a channel for the working of thine abundant power. may this venus talisman which i have made be a focus of thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters yhvh tzboath in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and lord of hosts netzach, the presence and power of thy holy archangel haniel that he may aid me with his power" step 10 draw the invoking hexagram of venus and in it the sigil of haniel. vibrate the name strongly "o ye gods of netzach, i conjure ye by the mighty name of yhvh tzboath lord o

GOLDEN DAWN RITUALS Z2

operation to induce the natural phenomena. place a good talisman or material basis within the white triangle 8 on the altar. place bad to the west of same, holding the sword erect in the right hand for a good purpose, or its point upon the center of the triangle for evil. j. now follows the performance of an invocation to attract the desired spirit to the talisman or material basis, describing in the air above it the lineal figures and sigils, etc, with the appropriate instrument. then, taking up the talisman in the left hand, let him smite it thrice with the flat of the blade of the sword of art. then, raise it in the left hand (holding erect and aloft the sword in the right hand and stamping thrice upon the earth with the right foot. k. the talisman or material basis is to be placed towa

tain divine guidance, kneels at the west of the altar in the position of the candidate in the enterer, and at the same time astrally projects his consciousness to the east of the altar, and turns, facing his body to the west, holding astrally his own left hand with his astral left. he raises his astral right hand holding the presentment of his lotus and by the white portion thereof, and raised in the air erect. j. let the aspirant now slowly recite an oration unto the gods and unto the higher self (as that of the second adept in the entering of the vault, but as if with his astral consciousness which is projected to the east of the altar. note: if at this point the aspirant should feel a sensation as of faintness coming on, let him at once withdraw the projected aura and properly master hi

y the a band (for in a is the beginning of the life of the year) ready to commence the general invocation of the forces of the divine light to operate in the work. j. the pronouncing aloud of the invocation of the requisite general forces, answering to the class of alchemical work to be performed. the conjuring of the necessary forces to act in the curcurbite for the work required. the tracing in the air above it with appropriate weapon the necessary lineal figures signs, sigils and the like. then, let the alchemist say: so help me the lord of the universe and my own higher soul. let him raise the curcurbite in the air with both hands saying, arise herein to action, o ye forces of the light divine. k. now, let the matter putrefy in the balneum mariae in a very gentle heat, until darkness b

GOLDEN DAWN RITUALS ZAM1

lower half: h w c h y for the upper half: h c w h y step 14 return to the center of the room, and visualize the six crosses (six is the number of tiphareth) in a network of light around you. step 15 stand in your work area facing east with your arms out to your sides, so that your body forms a cross, with your palms facing forward. step 16 say with meaning "i. n. r. i" draw the hebrew letters in the air from right to left, visualizing them flaming in bright blue, as you are saying them. 6 y r n y step 17 raise your right arm straight up with your palm facing to the left, keeping your left arm straight out with your palm facing forward. tilt your head slightly to the left. you are forming the letter "l, and saying with meaning "l. the sign of the mourning of isis" step 18 raise both arms t

GOLDEN DAWN RITUALS ZAM10

beauty and love. therefore, i say unto thee, bring me unto thine abode in the silence unutterable, all wisdom, all light, all power. hoorpokratist, thou art the nameless child of eternity. bring me to thee, that i may be defended in this work of art. thou, the center and the silence; light shrouded in darkness is thy name. the celestial fire is thy father, thy mother is the heavenly sea. thou art the air of life, the harmony of all, and lord against the face of the dwellers within the waters! bring me, i say, bring me to thy abode of everlasting silence, that i may awake to the glory of my godhead, that i may go invisible, so that every spirit created, and every soul of man and beast, and everything of sight and sense, and every spell and scourge of god, may see me not nor understand! and

GOLDEN DAWN RITUALS ZAM11

ep 26 close the vortex. step 27 perform the l.b.r.p. 11 step 28 perform the b.r.tespiritual initiation of the body of light r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 step 1 arrange the temple as in the neophyte grade. step 2 perform the opening by watchtower. step 3 (go to the east, with lotus wand held by the white band and perform the s.i.r.h. of the supernals. trace the sigils in the air as they are vibrated) say "supernal splendor which dwellest in the light to which no human can approach, wherein is mystery and depth unthinkable and awful silence, i beseech thee who art shekinah and aima elohim. look down upon me in this ceremony which i perform not in my honor, but in thy honor, for your kind and generous assistance in aiding me in my understanding of my true will, in t

GOLDEN DAWN RITUALS ZAM14

ashuah morimer" chief adept "per spiritum sanctum reviviscimus (the bell rings twenty-one timederequiem r. r. e t a. c. z e l a t o r a d e p t u s m i n o r step 1 2 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the east and perform the invoking ritual of the supernals by the hexagram while holding your lotus wand by the white band. trace the sigils in the air as they are vibrated. step 6 say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aimah elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of those who have passed through the veil. grant thine aid unto the highest as

GOLDEN DAWN RITUALS ZAM15

the vast and mighty one, ruler of the light and of the darkness" step 7 perform the lesser invoking ritual of the hexagram of f, holding the wand by white band. give the 5=6 signs and the analysis of the keyword. step 8 return to the west of the altar. turn to face the direction in which you have found f to be, standing so that the altar is between yourself and f for convenience. step 9 trace in the air the invoking pentagram of the sign that f is in. step 10 trace the invoking hexagram of f, vibrating "rwbg \yhla" step 11 then, still holding the wand by the white band, recite your invocation to the power of hrwbg and the forces of f, tracing the sigil of each as you read it. 5 "o mighty power who governeth hrwbg, thou strong and terrible divine rwbg \yhla, i beseech thee to bestow upon t

the evil and weakness i may encounter. in the fiery sphere of \ydm, may it be welded and tempered to unswerving strength and fidelity. may thy great archangel lamk bestow upon me courage wherewith to use it aright, and may the powerful angels of the order of the \yprc scorch with their flames the feebleness of purpose which would hinder my search for the true light" step 12 then, slowly trace in the air above the sword as if standing upon it, the invoking hexagram of f. do this with the lotus end, still holding the white band. step 13 next, trace over the sword the letters of the names in the invocation and their several sigils. step 14 put down the wand. take up the cup and purify the new sword with n, making the cross upon it. put down the cup. step 15 take up the incense and wave it ov

GOLDEN DAWN RITUALS ZAM16

s consecration ceremony. let a ray from thy perfection descend upon me, to awaken within my being that which shall prove a channel for the working of thine 4 abundant power. may this k talisman which i have made be a focus of thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters la in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and merciful king of dsj, the presence and power of thy holy archangel layqdx that he may aid me with his power" step 10 draw the invoking hexagram of jupiter and in it the sigil of layqdx. vibrate the name strongly "o ye brilliant ones of dsj, i conjure ye by the mighty name of la strong an

GOLDEN DAWN RITUALS ZAM2

number of yanda which translates into "my lord" lvx= 65= my lord and divinity follow closely the steps, and let the adept commit to memory the analysis of the keyword. it is of equal importance, that with each step, we meditate on the alchemical formula of spiritual transformation into the light of adonai. the analysis of the keyword step 1 say with meaning "i. n. r. i" draw the hebrew letters in the air from right to left, visualizing them flaming in bright blue as you are saying them. 6 y r n y step 2 form the "l" while saying "virgo, isis, mighty mother" form the "v" while saying "scorpio, apophis, destroyer" form the "cross" then "x" while saying "sol, osiris, slain and risen" form the "l" while saying "isis" form the "v" while saying "apophis" form the "x" while saying "osiris" step 3

GOLDEN DAWN RITUALS ZAM21

mple. magus of water, i command thee to perform the lesser banishing ritual of the pentagram and to purify this hall and all members with the element of water" magus of water "mighty chief, all thy commands shall be obeyed (magus of water performs l. b. r. p. and then takes water chalice off west altar and brings it to the east facing chief adept) magus of water (draws invoking water pentagram in the air and swings "in the name of hcoma and by the name of mph arsl gaiol, i purify thee with water (magus of water stands in the east facing west, draws cross in air with chalice and sprinkles) magus of water "in the name of el, strong and mighty, and in the name of gabriel, the great archangel of water, i purify thee with water" magus of water (scatters water around the edges of the circle begi

ghty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes red incenser of the south altar and brings it to the east facing chief) magus of fire (draws the invoking pentagram of fire, then swings "in the name of bitom and by the names oip teaa pdoce, i consecrate thee with the magic fires of light" 4 (faces west, swings/ and draws the cross in the air with the incenser "in the name of yhvh tzabaoth, and in the name of the great archangel of fire michael, i consecrate thee with fire" magus of fire (he then lights the four red lamps at the edge of the circle, starting in the east and ending at the fifth lamp sitting on the center altar, while saying at the beginning of the lighting "and when all the phantoms have vanished, thou shalt see

alt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe. hear thou the voice of fire (returns to position) chief adept (moves to the east, takes air dagger and draws the invoking pentagram of air "i exorcise all evil and impure spirits by the powers of air and in the name of exarp and oro ibah aozpi (faces west, swings/ and makes a cross in the air and says "in the name of shaddai el chai, all mighty and everlasting god, and in the name of the great archangel of air, raphael, i exorcise thee through the power of air (circumambulates once around the temple starting in the east while saying "such a fire existeth, extending through the rushing of air, or even a fire formless, whence cometh the image of a voice or even a flashing light a

nce cometh the image of a voice or even a flashing light abounding, revolving, whirling forth, crying aloud" second adept (moves over to the north, picks up pantacle and salt, moves to the east facing east, and draws the invoking pentagram of earth "i exorcise all evil and impure spirits by the powers of earth and in the name of nanta and mor dial hctga (now faces west, swings/ and draws cross in the air "in the name of adonai ha aretz and adonai melekh and in the name of the great archangel of earth, auriel, i cleanse thee through the power of earth (tosses a pinch of salt (circumambulates around the temple, starting in the east, sprinkling the salt around the circle while saying "stoop not down into that darkly splendid world, where in gloom, delighting in unintelligible images, a black

ound the temple, starting in the east, sprinkling the salt around the circle while saying "stoop not down into that darkly splendid world, where in gloom, delighting in unintelligible images, a black ever rolling abyss ever espousing a body unluminous, formless and void" 5 chief adept (moves to the west of the altar of the universe and draws both invoking spirit pentagrams, active and passive, in the air with the spirit wheel in the center, vibrating "exarp, bitom, eheieh, hcoma, nanta, agla. in the sign of the head of the man (draws aquarius symbol. before us raphael. in the sign of the eagle (draws eagle symbol. behind us gabriel. in the sign of the lion (draws leo symbol. on our right michael. in the sign of the head of the ox (draws taurus symbol. and on our left auriel (second adept d

GOLDEN DAWN RITUALS ZAM22

holy perfection descend upon me, to awaken within my being that which shall prove a channel for the working of thine abundant power and beauty. may this talisman of a which i have made, be a focus of thy light, life, and love and beauty, so that it may awaken within my soul a clear vision and a stronger aspiration to the light divine. step 3 trace letters and rose cross sigil of tudw hwla hwhy in the air, and visualize these letters like flames burning before you and within your heart. vibrate the divine name one time for each letter. say: grant unto me thou great and beautiful king of trapt the presence and power of thy holy archangel lapr that he may aid me with his power and might! step 4 using the lotus wand held by the band of e, let the adept draw before him the invoking hexagram of

ircumambulate. say: o lord of the universe, thou art in all things, and thy name is in all things. before thee the shadows of the night roll back and the darkness hasteneth away. step 8 circumambulate once, stop in the east, and face east. say: before thou canst be a means for the manifestation of the divine light, thy body must be formed from the swift-flowing m. step 9 place the talisman before the air tablet, and make the invoking circle and pentagram of active spirit with the spirit wheel, and the air pentagram with the k kerub. say: in the name of hwhy, in the name of yjla ydc, and in the name of lapr, your archangel, spirits of m, ye i command. bind unto this creature of talismans the substance of your element of m (make cross) in the three great secret holy names of god borne upon t

GOLDEN DAWN RITUALS ZAM24

the altar and lays down censer "with the password_ i lay down my censer (dadouchos takes the red lamp from the altar and returns with the sun to his place) 4 (kerux passes to the northeast to begin his circumambulation. kerux moves to the east and halts before the hierophant) all face east. hierophant (holding up the rose, faces east "let us adore the lord of the universe. holy art thou, lord of the air, who hast created the firmament (hierophant makes a cross in the air with the rose and salutes) all give theoricus grade sign or the sign of your grade" kerux (passes to the south and faces the dadouchos who turns south holding up the lamp "all face south" dadouchos "let us adore the lord of the universe. holy art thou, lord of fire, wherein thou hast shown forth the throne of thy glory (m

art thou, who art in all things, in whom are all things. if i climb to heaven, thou art there, and if i go down to hell, thou art there also. if i take the wings of the morning and flee unto the uttermost parts of the sea, even there shall thy hand lead me and thy right hand shall hold me. if i say peradventure the darkness shall cover me, even the night shall be turned light unto thee! thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with ebb and flow! thine is the earth with its enduring stability (makes a cross over the altar with the lamp. hegemon keeps the lamp "all give the neophyte grade sign toward the altar" imperator "by the power and authority vested in me, i confer the new password. it is" 5 (hierophant, taking the rose, quits h

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ndians it must have seemed that he had materialized from nowhere. ancient traditions we were now more than two hours into our journey to machu picchu and the panorama had changed. huge black mountains, upon which not a trace of snow remained to reflect the sunlight, towered darkly above us and we seemed to be running through a rocky defile at the end of a narrow valley filled with sombre shadows. the air was cold and so were my feet. i shivered and resumed reading. one thing was obvious amid the confused web of legends i had reviewed, legends which supplemented one another but also at times conflicted. all the scholars agreed that the incas had borrowed, absorbed and passed on the traditions of many of the different civilized peoples over whom they had extended their control during the cen

ey had joined him he put to sea in their company and they say that he and his people went by water as easily as they had traversed the land.8 always this poignant goodbye. and often a hint of science or magic. time capsule outside the window of the train things were happening. to my left, swollen with dark water, i could see the urubamba, a tributary of the amazon and a river sacred to the incas. the air temperature had warmedup noticeably: we had descended into a relatively low-lying valley with its own tropical micro-climate. the mountain slopes rising on either side of the tracks were densely covered in green forests and i was reminded that this was truly a region of vast and virtually insuperable obstacles. whoever had ventured all this way into the middle of nowhere to build machu pic

ed against; both were struck down; both were sealed inside a container or vessel of some kind; both were then cast into water; both drifted away on a river; both eventually reached the sea. are such parallels to be dismissed as coincidences? or could there be some underlying connection? 5 from fetish to god in ancient egypt, p. 180. graham hancock fingerprints of the gods 75 reed boats of suriqui the air was alpine cold and i was sitting on the front of a motor launch doing about twenty knots across the icy waters of lake titicaca. the sky above was clear blue, reflecting aquamarine and turquoise tints inshore, and the vast body of the lake, glinting in copper and silver tones, seemed to stretch away for ever. the passages in the legends that spoke of vessels made of reeds needed to be fol

de leon, they laughed at the question, affirming that they were made long before the inca reign and. that they had heard from their forebears that everything to be seen there appeared suddenly in the course of a single night. 1 meanwhile another spanish visitor of the same period recorded a tradition which said that the stones had been lifted miraculously off the ground, they were carried through the air to the sound of a trumpet. 2 not long after the conquest a detailed description of the city was written by the historian garcilaso de la vega. no looting for treasure or for building materials had yet taken place and, though ravaged by the tooth of time, the site was still magnificent enough to take his breath away: we must now say something about the large and almost incredible buildings

bolivia at least, the trail seemed to have gone cold. it was not until i reached mexico, 2000 miles north, that i picked up its traces again. graham hancock fingerprints of the gods 99 part iii plumed serpent central america graham hancock fingerprints of the gods 100 chapter 13 blood and time at the end of the world chicken itza, northern yucatan, mexico behind me, towering almost 100 feet into the air, was a perfect ziggurat, the temple of kukulkan. its four stairways had 91 steps each. taken together with the top platform, which counted as a further step, the total was 365. this gave the number of complete days in a solar year. in addition, the geometric design and orientation of the ancient structure had been calibrated with swiss-watch precision to achieve an objective as dramatic as

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

istic sephira of binah. the gematric value of this enochian phrase, i.e, the value of the 16 letters that are assigned to these squares, is 318. this is the value of the magick square of olap as explained later in enochian healing techniques. essentially, this means that these 16 squares all contain strong forces of healing and well-being. 41 general watchtower forces and characteristics thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with its ebb and flow! thine is the earth with its enduring stabiiity! the hermetic order of the golden dawn figure 13, appendix a, shows the major forces that cycle through the subquadrants of the four watchtowers. figure 14, appendix a, shows the major characteristics and astrological signs associated with t

n of a psychic circie will allow you to conduct your magical operations anywhere and at any time. whether you use a physical or mental circle, it must be properly consecrated before any operation. this includes an appropriate banishing ritual. in enochian magick, you can use the banishing pentagram or hexagram rituals, or both. however, it is not enough to simply draw the pentagram or hexagram in the air. your physical actions must always be accompanied by appropriate mental activities. one of the most effective mental methods of consecrating a circle is to imagine a powerful psychophysical force, like a mist, emanat ing from your body. let it swirl around the atmosphere of the drele. let it gradually forro a protective spherical shell or wall around you ata distance equal to the circumfer

the head of a jackal. qebhsennuf endurance, physical protective force, physical renewal. he is the son of horus and is shown with the head of a hawk. 68 the following translations frota chapter clia of the book of the dead are included as a further aid in the study of tthese importantdeities: speechof isis (asi "the goddess of the throne "1 have come here to pprotectyou. will fly with you through the air and 1 will initiate you with the north wind. the breath of your flesh has returned to the god tem (le, the setting sun) but will return again to you should you hunger for flesh. you shall be like a god and your enemies shall be cast down under your feet. may you be found truthful before the goddess nuit and strong enough to receive the flesh of the gods" speech of nephthys (nephthys "the l

the letter and say, mph-arsl-gaiol (em-peh-heh ar-ess-el gah-ee-oh-leh) in the names arad letters of the great western quadrangle, 1 invoke you, angels of the watchtower of the west. then vibrate the great holy name of this watchtower. feel the angels of the watchtower of water ris ng up from within you. step 4. take your dagger in your hand. turn toward the watchtower of air in the east. strike the air three times an.d say, my mirad extends through realms of air. in formless air comes the vision and the voice; flashing, bounding, revolving, it whirls forth, crying aloud. stand facing the watchtower of air. trace the invoking pentagram of air before you. trace a yellow enochian letter h( r) within it. face the letter and say, oro-ibah-aozpi (oh-roh ee-bah aah-oh-zod-pee) in the names and

p: the pentagram should always be traced with the single point of spirit aboye the four lower elemento. when invoking, the first fine drawn is towards the point which corresponds to the operation.when banishing, the tracing begins at the 98 corresponding point and the first lame is drawn away from that point. this is shown in detall in figure 7. in all cases, trace the pentagram with your wand in the air in front of you and imagine that each zinc is being drawn in the appropriate color. after a successful tracing, you should be able to clearly "see" the pentagram suspended and shimmering in the air before you. 99 an enochian pentagram ritual use the following ritual in your magical operations for banishing or invoking, or make modifications to it as you will. it is an enochian adaptation o

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

nd, as the north named another part' lilf-lisr' wolf-lith, after the god t^r. unexpectedly our 13th centuiy has preserved for us vol. 111. b xviil peeface. one of his names [wish, which lies in abeyance even in the norse system, yet is the one that stands in the closest contact with the women that do the god's bidding, with the wand that unlocks his hoard, with the mantle that carries him through the air, nay, is the only one that puts all these in the true light. the norse name omi is not quite so clearly explained by the as. woma, though the word marks unmistakably the stormful god whom we know more certainly through our legend of the' furious host: the wide cloak and low hat are retained in the name hackelbernd, which i venture to trace back to a gothic hakul-baii-ands (p. 146-7. as lon

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

ven the most arrant pantheism will admit some exceptions. the limit observed by the greek and even the norse religion appears in those sets of twelve; personification indeed, on which i have inserted a chapter, seems to dip into the domain of pantheism; yet when elements and implements are thought of as divine, they scarcely mean more than our old acquaintances, the gods, presented in a new form: the air melts into wuotan, the hammer into donar, the sword into eor, and sselde (fortune) into wuotan again. the human mind strives to conceive the unfathomable depth of deity in new and ever new ways. some would give our heathenism fetishism for a foundation (p. 104; the truth is, hammer, spear, flint and phallus were but symbols of the divine force, of which there were other types, both materia

ld in the modus liebmc; of the giants made out of frost and ice (pp. 440. 465; aphrodite's bemg generated out of sea-foam is a part of the same thing. 3 the technical term' inn dyri mio'sr' recurs in saem. 23. 28. a drink. od-heceri. 903 pulled a whetstone^ out of his belt, and gave them an edge; they cut so much better now, that the mowers began bargaining for the stone, but 05inn threw it up in the air, and while each was trying to catch it, they all cut one another's throats with their scythes- at night osinn found a lodging with another giant, suttung's brother baugi, who sorely complained that he had that day lost his nine men, and had not a woi'kman left. osinn, who called himself eolverkr, was ready to undertake nine men's work, stipulating only for a drink of suttung's mead^ baugi

posing figures could all at once drop out of their memory. obstinately clung to by some, they were merely assigned a new position more in the background. the former god lost his sociable character, his near familiar features, and assumed the aspect of a dark and dreadful power, that still had a certain amount of influence left. his hold lost upon men and their ministry, he wandered and hovered in the air, a spectre and a devil. i have already affirmed on p. 132 a connexion between this u'utende heer ^nd wuotan, the god being linked with it in name 1 braunsehw. anz. 1760 no. 86, 35. praetorii weltbeschr. 1, 262-9. laus. monatss. 1797 p. 747. so far back as the anegenge 180^ 190 'w4 mit dm armen chiutleliu dazfiwcr liaben geschoufet, diu da ungetoufet an ir schulde scheuleut von hinne' but h

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

upon him. in upper hesse i was told as follows: between gossfelden and wetter there was once a village that has now disappeared, elbringhausen; the farmers in it lived so luxuriously that the devil got power over them, and resolved to shift them from their good soil to a sandy flat which is flooded every year by the overflowing lahn. so he took the village up in his basket, and carried it through the air to where sarenau stands: he began picking out the houses one by one, and setting them up side by side; by some accident the basket tipped over, and the whole lot tumbled pellmell on the ground; so it came about, that the first six houses at sarenau stand in a straight row, and all the others anyhow. near saalfeld in thuringia lies a village, langenschade, numbering but 54 houses, and yet a

p side by side; by some accident the basket tipped over, and the whole lot tumbled pellmell on the ground; so it came about, that the first six houses at sarenau stand in a straight row, and all the others anyhow. near saalfeld in thuringia lies a village, langenschade, numbering but 54 houses, and yet a couple of miles long, because they stand scattered and in single file. the devil flew through the air, carrying houses in an apron, but a hole in it let the houses drop out one by one. on looking back, he noticed it and cried there s a pity (schade (see suppl. the pretty fable of the giant s daughter picking up the plough ing husbandman and taking him home to her father in her apron is widely known, but is best told in the alsace legend of nideck castle: irn waldscliloss dort am wasserfall

too were the giants on weissenstein and remberg in upper hesse; they had a baking-oven in common, that stood midway in the field, and when one was kneading his dough, he threw a stone over as a sign that wood was to be fetched from his neighbour s fort to heat the oven. once they both happened to be throwing at the 1 redeker s westfiilische sagen, no. 36. 544 giants. same time, the stones met in the air, 1 and fell where they now lie in the middle of the field above michelbach, each with the marks of a big giant hand stamped on it. another way of signalling was for the giant to scratch his body, which was done so loud that the other heard it distinctly. the three very ancient chapels by sachsenheim, oberwittighausen and griinfeldhausen were built by giants, who fetched the great heavy sto

arks of a big giant hand stamped on it. another way of signalling was for the giant to scratch his body, which was done so loud that the other heard it distinctly. the three very ancient chapels by sachsenheim, oberwittighausen and griinfeldhausen were built by giants, who fetched the great heavy stones in their aprons. when the first little church was finished, the giant flung his hammer through the air: wherever it alighted, the next building was to begin. it came to the ground five miles off, and there was erected the second church, on completing which the giant flung the hammer once more, and where it fell, at the same distance of five miles, he built the third chapel. in the one at sachsenheim a huge rib of the builder is preserved (mone s anz. 8,63. the following legends come from we

[slav, lot is shallow basket, trough, tray] 4 snorri at all events conceived the earth to be round, he says p. 9: hon er kringlott utan, ok)?ar utan urn liggr hinn diupi siar. so in the lucidarius: disu 560 ceeationj whose shore the giants were to dwell; but to guard the inland parts of the earth against them, there was built of ymir s brows a castle, miffgarff. the giant s brain was thrown into the air. and formed the clouds, sn. 8, 9. seemund s account 45 (conf. 33b) differs in some points: or ymirs itoldi var ior&lt;5 urn scoput, enn or sveita seer, biorg or beinom, baismr or hdri, enn or jiausi himinn, enn or hans brdm gerso bli$ regin mrsgars manna sonom, enn or hans heila voro]?au in harsmosgo sk- oil um scoput. here the teeth are not made use of, but we have instead the formati

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

rmal breathing, or what we should call subnormal breathing, we merely take in a small amount of the positive, which reaches the negative cells of the blood and charges only a small portion of the negative with the positive. by deeper breathing, or by holding the breath, as explained in our monographs, we cause more of the negative cells of the blood to become charged with the positive vitality of the air and thereby make our blood stronger or greater in its vitality. other breathing exercises show us in our lessons how we can take on an additional amount of positive energy for psychic experiments and for special healing work. all of this, of course, is explained in detail in the monographs [86] chart 3 [87] explanation of chart 3 principal arteries in our use of the blood for healing purpo

ut the principal point which dr. dalton wished to bring forth by such an illustration of grouping was this: that when the atoms were so arranged the amount of air space between the atoms was reduced. by examining the grouping in figure d one will see that there is considerably less air space between the atoms than between those in figure a. he held, and it has been demonstrated as true, that when the air is extracted from the matter by rearrangement of its atoms, the change or new condition is brought about by this law. the most interesting point, however, which dr. dalton touched upon, though did not fully explain in his lifetime, is illustrated in figures b, c, e, and f. by changing the arrangement of atoms as shown in figure d, the strata of the atoms are altered in a manner clearly sho

e kept in mind by all rosicrucians. therefore, we see that when the law of the triangle (the equilateral triangle) demonstrates or manifests itself in the composition of matter or the arrangement of atoms, we have an entirely different and important demonstration of the atomic laws. the grouping in figure d represents the grouping of atoms in the formation of ice. by this arrangement of the atoms the air space or "air" is eliminated to a great extent and thereby the liquid becomes more solid. this is accounted for by the two facts that since the atoms fit more closely together the matter becomes more solid, and that the elimination of air takes from the water a great amount of its elasticity. to further demonstrate the grouping of atoms in this fashion in the formation of ice, dr. dalton p

he work of disseminating the rosicrucian teachings. the depression years made it difficult for mr. piepenbrink to further his education after high school, and so it was that he worked for two years in the laboratory of a chemical factory. the possibility of a college education seemed remote at that time. with the war, however, the entire course of his life changed. after three and a half years in the air force as a navigator, he emerged a first lieutenant and promptly took advantage of the g.i. bill of rights to obtain a college education. his youthful ambition to work for the rosicrucian order had remained steadfast, and so he planned his educational program accordingly, majoring in speech arts and languages. however, because he realized that there might not be an immediate opening at ros

lieve that all of the functioning of the psychic body should make itself continuously or periodically known to the objective mind. this will appear unreasonable when one stops to consider that not one thousandth of the functioning of the parts of the objective, physical body is realized by the objective mind. is one conscious of the functioning of the kidneys, the spleen, the pancreas, the brain, the air chambers of the lungs, or of the solar plexus, or the plexus around the aortic arch of the heart, or a thousand other places?[147] very often the most devoted student and the most regular applicant of the tests and experiments feels that he is making little progress because he senses no particular development from within. he is likely to become discouraged, knowing that he is familiar, fro

HAMIL THE ROSICRUCIAN SEER

ng through their ownsphere-inthe same way that you make a window in a house to look out into thestreet-youwill stay in your room butifyou wish to converse withanyonein the street you would speak and common courtesy would oblige them toanswer-thatis the way with atmospheric spirits. with guardian spirits and spirits of a higher plane it is rather different-wherever they move in the spiritual world the air which surrounds them is cleared of everything in any degree more gross than themselves.thusif an atmospheric spirit meet a heavenly spirit the atmospheric spirit yields to the pressure of air which surrounds the other and retires to let himpass-inthis way he visits the atmosphere, the sphere lower than his own and the earth without once coming in contact with those below him without he wis

. asked 'isn't that imagination' to which chevallier replied 'imagination no, how can it be imagination. i can distinguish the white line down the dorsal fin, it is a speciesofcarp' after a little while he had a vision of a human form lying in the sand at the bottom of the water with a thin light vapory form rising from its head and[illegible]as it were being drawn back again into the body and in the air above the water two winged spirits making a strenuous effort to relieve and assist its departure, this was repeated several times, at last he counted 1.2.3.4.5. then said several times 'five times has the spirit tried to escape and the two spirits came down to assist it and then it was quite drawn down again. here mr c.'s. eyes became so painful that he was obliged to desist&of course all

HANDBOOK OF EGYPTIAN MYTHOLOGY

the arched body of nut (see figure 42. this arm position was the hieroglyphic symbol that wrote the word ka (life force or vital essence, which helps to emphasize that shu is making life possible. many other beings, including the entities known as the heh gods, can be shown assisting shu to support the sky above the earth. shu created a space between earth and sky in which creatures could breathe the air that gives life. in this space, the sun could rise for the first time and drive away the primeval darkness. this first sunrise is the perfect moment celebrated in numerous egyptian texts and images. from this moment the creator was chiefly manifest in the world as the sun god ra. the boundaries of the physical world became fixed, though the upper sky (nut, the atmosphere (shu, and the eart

italy (scala/art resource, new york) from the old kingdom onward, maat s presence was thought to be vital to the daily regeneration of the sun god. in underworld books she is often shown standing close to ra in both the day and night boats of the sun. this, or the dual nature of egypt as two kingdoms, may explain why maat can appear as two identical goddesses. maat shares her feather emblem with the air god shu. she was sometimes equated with shu s sister, tefnut. the gods were said to live on maat, and the goddess was identified with the basics of life: air to breathe, bread to eat, and beer to drink. from the fourteenth century bce onward, maat was often shown as a winged goddess. like isis, she could revive the dead with the air generated by her beating wings. another emblem of maat wa

nesis in egypt: the philosophy of ancient egyptian creation accounts. 2d ed. yale egyptological studies 2. san antonio, tx: 1995, 4 7. a. spalinger. the destruction of mankind: a transitional literary text. studien zur alt gyptischen kultur 28 (2000: 257 282. primary sources: pt 361; ct 80, 714; bd 175; bhc; solar hymns; bog; boe; bon; mt nut (nout) nut was the sky goddess who was the daughter of the air god shu and his sister, tefnut. nut was the consort of her brother, the earth god geb, and the mother of several important deities including osiris, isis, and seth. as the sky, nut was deities, themes, and concepts 173 shown either as a giant nude woman arched above the earth or as a giant cow with starry markings. her name probably derives from an ancient egyptian word for water (nw) and

HELENA BLAVATSKY NIGHTMARE TALES

as rapidly in the girl's bosom. the action was so quick that themesmerizer, absorbed in his work, had not remarked it, as he afterwards told me. a few minutes elapsed in adead silence. we seemed a group of petrified persons. suddenly a thrilling and transpiercing cry burst fromthe entranced girl's lips, she bent forward, and snatching the stiletto from her bosom, plunged it furiouslyround her, in the air, as if pursuing imaginary foes. her mouth foamed, and incoherent, wild exclamationsbroke from her lips, among which discordant sounds i discerned, several times two familiar christian namesof men. the mesmerizer was so terrified that he lost all control over himself, and instead of withdrawing thefluid he loaded the girl with it still more "take care" exclaimed i "stop! you will kill her

e, i command you "i did. but what she. whom you ordered me to obey. commanded me to do" answered the girl infrench, to my amazement "what did the old witch command you" irreverently asked he "to find them. who murdered. kill them. i did so. and they are no more. avenged .avenged! they are" nightmare talescan the double murder?5 an exclamation of triumph, a loud shout of infernal joy, rang loud in the air, and awakening the dogs of theneighbouring villages a responsive howl of barking began from that moment, like a ceaseless echo of thegospoja's cry "i am avenged! i feel it; i know it. my warning heart tells me that the fiends are no more" she fell panting onthe ground, dragging down, in her fall, the girl, who allowed herself to be pulled down as if she were a bag ofwool "i hope my subject

lassa" he lookedtowards her absently for an instant, then replied "i? oh, no! that is merely a reminiscence, madame "doyou know who did compose it, m. de lassa" enquired a virtuoso present "i believe it was originally writtenby ptolemy auletes, the father of cleopatra" said m. de lassa, in his indifferent musing way "but not in itspresent form. it has been twice re-written to my knowledge; still, the air is substantially the same "fromwhom did you get it, m. de lassa, if i may ask" persisted the gentleman "certainly, certainly! the last timei heard it played was by sebastian bach; but that was palestrina's- the present- version. i think i preferthat of guido of arezzo- it is ruder, but has more force. i got the air from guido himself "you- from- guido" cried the astonished gentleman "yes

u hast deprived themof shall be thine in prospect, yet thou shalt never reach it. thou shalt" the prophetess never finishes her sentence. with a terrible oath the king, crouching like a wild beast on his skin-covered seat, pounces upon her with theleap of a jaguar, and with one blow fells her to the ground. and as he lifts his sharp murderous spear the"holy one" of the sun-worshipping tribe makes the air ring with a last imprecation "i curse thee, enemy of nerthus! may my agony be tenfold thine. may the great law avenge. the heavy spear falls, and, running through the victim's throat, nails the head to the ground. a stream of hotcrimson blood gushes from the gaping wound and covers king and soldiers with indelible gore. iitime- the landmark of gods and men in the boundless field of eternit

like thedragon of the fiery head, it devours distance and leaves behind it a long trail of smoke, sparks and stench.and as its long, tortuous, flexible body, wriggling and hissing like a gigantic dark reptile, glides swiftly,crossing mountain and moor, forest, tunnel and plain, its swinging monotonous motion lulls the worn-outoccupant, the weary and heartsore form, to sleep. in the moving palace the air is warm and balmy. the luxurious vehicle is full of exotic plants; and from alarge cluster of sweet-smelling flowers arises together with its scent the fairy queen of dreams, followed byher band of joyous elves. the dryads laugh in their leafy bowers as the train glides by, and send floatingupon the breeze dreams of green solitudes and fairy visions. the rumbling noise of wheels is gradual

HELENA BLAVATSKY THE KEY TO THEOSOPHY

and its nobler part is united to higher nature and becomes partaker in the wisdom and foreknowledge of the higher beings. page 9 the key to theosophy- hp blavatsky.txt real theosophy is, for the mystics, that state which apollonius of tyana was made to describe thus: i can see the present and the future as in a clear mirror. the sage need not wait for the vapors of the earth and the corruption of the air to foresee events the theoi, or gods, see the future; common men the present, sages that which is about to take place "the theosophy of the sages" he speaks of is well expressed in the assertion "the kingdom of god is within us" q. theosophy, then, is not, as held by some, a newly devised scheme? a. only ignorant people can thus refer to it. it is as old as the world, in its teachings and

, in the region lying between the earth and moon (kamaloka. for those that have been unjust and dissolute suffer then the punishment due to their offenses; but the good and virtuous are there detained till they are purified, and have, by expiation, purged out of them all the infections they might have contracted from the contagion of the body, as if from foul health, living in the mildest part of the air, called the meadows of hades, where they must remain for a certain prefixed and appointed time. and then, as if they were returning from a wandering pilgrimage or long exile into their country, they have a taste of joy, such as they principally receive who are initiated into sacred mysteries, mixed with trouble, admiration, and each one's proper and peculiar hope. this is nirvanic bliss, a

m birth to death though he has done nothing to deserve his cruel fate-would be rather a senseless fiend than a god. why, even the jewish philosophers, believers in the mosaic bible (esoterically, of course, have never entertained such an idea; and, moreover, they believed in reincarnation, as we do. q. can you give me some instances as a proof of this? a. most decidedly i can. philo judaeus says: the air is full of them (of souls; those which are nearest the earth, descending to be tied to mortal bodies, palindromousi authis, return to other bodies, being desirous to live in them. in the zohar, the soul is made to plead her freedom before god: lord of the universe! i am happy in this world, and do not wish to go into another world, where i shall be a handmaid, and be exposed to all kinds o

he eddying circles are greater and swifter as the disturbing object is greater or smaller, but the smallest pebble, nay, the tiniest speck, makes its ripples. and this disturbance is not alone visible and on the surface. below, unseen, in every direction-outward and downward-drop pushes drop until the sides and page 104 the key to theosophy- hp blavatsky.txt bottom are touched by the force. more, the air above the water is agitated, and this disturbance passes, as the physicists tell us, from stratum to stratum out into space forever and ever; an impulse has been given to matter, and that is never lost, can never be recalled! so with crime, and so with its opposite. the action may be instantaneous, the effects are eternal. when, after the stone is once flung into the pond, we can recall it

dividuality"-never "personality" as it is the opposite of egoism or "selfishness" the characteristic par excellence of the latter. eidolon (gr) the same as that which we term the human phantom, the astral form. elementals (spirits of the elements) the creatures evolved in the four kingdoms, or elements-earth, air, fire, and water. they are called by the cabalists, gnomes (of the earth, sylphs (of the air, salamanders (of the fire, and undines (of the water, except a few of the higher kinds and their rulers. they are rather the forces of nature than ethereal men and women. these forces, as the servile agents of the occultist, may produce various effects; but if employed by elementaries (kamarupas)-in which case they enslave the mediums-they will deceive. all the lower invisible beings gener

HEPTAMERON

erein you work. eighthly, the name of the earth, according to that part of time wherein you work. ninthly, and for the compleating of the middle circle, write the name of the sun and of the moon, according to the said rule of time; for as the time is changed, so the names are to be altered. and in the outermost circle, let there be drawn in the four angles, the names of the presidential angels of the air, that day wherein you would do this work; to wit, the name of the king and his three ministers. without the circle, in four angles, let penheptameron 2 tagones be made. in the inner circle let there be written four divine names with crosses interposed in the middle of the circle; to wit, towards the east let there be written alpha, and towards the west let there be written omega; and let a

four parts of the world, which do govern the seven planets the seven dayes of the week, colours and metals; whose name you shall see in their places. and with bended knees invocating the said angels particularly, let him say, o angels supradicti, estote adjutores me petitioni& in adjutorium mihi, in meis rebus& petitionibus. then let him call the angels from the four parts of the world, that ruke the air the same day wherein he doth the work or experiment. and having implored specially all the names and spirits written in the circle, let him say, o vos omnes, adjuro atque contestor per sedem adonay, per hagios, theos, ischyros, athanatos, paracletos, alpha& omega& per h c tria nomina secreta, agla, on, tetragrammaton, qu d hodie debeatis adimplere quod cupio. these things being performed

upio. these things being performed, let him read the conjuration assigned for the day wherein he maketh the experiments, as we have before spoken; but if they shall be partinacious and refractory, and will not yield themselves obedient, neither to the conjuration assigned to the day, nor to the prayers before made, then use the conjurations and exorcismes following. an exorcisme of the spirits of the air. nos facti ad imaginem dei& ejus facti voluntate, per potentissimum& corroboratum nomen dei el, forte& admirabile vos exorcizamus (here he shall name the spirits he would have appear, of what order soever they be& imperamus per eum qui dixit& factum est& per omnia nomina dei& per nomen adonay, el, elohim, elohe, zebaoth, elion, escerchie, jah, tetragrammaton, sadai, dominus deus, excelsus

the figure of a circle for the first hour of the lords day, in spring-time. it remaineth now, that we explain the week, the several dayes thereof: and first of the lords day. heptameron 10 considerations of the lords day the angel of the lords day, his sigil, planet, the signe of the planet, and the name of the fourth heaven. the angels of the lords day. michael, dardiel, huratapal. the angels of the air ruling on the lords day. varcan, king. his ministers. tus, andas, cynabal. the winde which the angels of the air abovesaid are under. the north-winde. the angel of the fourth heaven, ruling on the lords day, which ought to be called from the four parts of the world. at the east. samael. baciel. atel. gabriel. vionairaba. at the west. anael. pabel. ustael. burchat. suceratos. capabili. at t

nomen dei vivi& per nomina omnia pr dicta, conjuro te michael angele magne, qui es pr positus diei dominic& per nomen adona, dei israel, qui creavit mundum& quicquid in eo est, quod pro melabores& ad moleas omnem meam petitionem, juxta meum velle& votum meum, in negotio& causa mea. and here thou shalt declare thy cause and business, and for what thing thou makest this conjuration. the spirits of the air of the lords day, are under the north-winde; their nature is to procure gold, gemmes, carbuncles, riches; to cause one to obtain favour and benevolence; to dissolve the enmities of men; to raise men to honors; to carry or take away infirmities. but in what manner they appear, it's spoken already in the former book of magical ceremonies. considerations of monday. the angel of munday, his si

HINE P OVEN READY CHAOS

ation with banishing to be very appropriate. so what, i thought one day would happen if i started using a fivepointed star made up of curves? you can see the result of a few minutes with a compass (it took ages on the computer) below. unlike the traditional pentagram, which has a pentagon shape in its centre, this one repeats the petal formation. so when i draw it (and they re a bugger to draw in the air at first, i visualise the outer petals spinning clockwise, and the inner petals spinning anti-clockwise (no particular reason why, and the whole figure becoming a 3-d tunnel, twisting into infinite space. pretty, eh? the first time we tried them out was, appropriately enough, in a ritual invocation of eris, and they seemed to work very well. they don t keep things out, they tend to draw en

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

have been unwisely active in securing subscribers among people of his own class and remitted their monies to burgoyne. there was a scandal, which greatly affected ayton. davidson and dalton fled to the usa, where, according to waite, davidson continued to run the h.b. of l. 2 i have described the royal oriental order of the sat b'hai as 'a comic pseudo-masonic balloon, which rose a few feet into the air, wobbled briefly and then quietly collapsed without the average member of the craft knowing that the thing had ever existed('fringe masonry in england, 1870-85, aqc, vol. 85, 1972. nevertheless, it recruited a few freemasons without much sense of discrimination during the period 187i -80. after the latter date it fell into the hands of john yarker, a major collector of pseudo-masonic 'nons

nst both the t.s. and the g.d. it would seem as ifthe hori had bought their initiation for the express purpoose of misusing the information given them. the more i study the system, the more truth and beauty i see' in it, and it is very lamentable the g.d. should have come to an end, which, virtually, it has done by this dismal exposure. i have not had a touch of bronchitis since i have been here. the air is dry and it is a very nice bit of country. i should not like to ask either of those you mention, i so i must wait till you return, when i shall be much obliged to you to send them to me. years ago i invented a cure for cockroaches, and have cleared several houses of them. it is calomel, i.e. submuriate of mercury. get a quarter of an ounce of it at the chemist's. then take a piece of dou

HP LOVECRAFT A DARK LORE

s soon saw that it was not likely to be unriddled with ease. no trace of the ancient gold with which wilbur and old whateley had always paid their debts has yet been discovered. it was in the dark of september ninth that the horror broke loose. the hill noises had been very pronounced during the evening, and dogs barked frantically all night. early risers on the tenth noticed a peculiar stench in the air. about seven o'clock luther brown, the hired boy at george corey's, between cold spring glen and the village, rushed frenziedly back from his morning trip to ten-acre meadow with the cows. he was almost convulsed with fright as he stumbled into the kitchen; and in the yard outside the no less frightened herd were pawing and lowing pitifully, having followed the boy back in the panic they s

no? wal, mis' corey, ef they was on the glen rud this side o' the glen, an' ain't got to your haouse yet, i calc'late they must go into the glen itself. they would do that. i allus says col' spring glen ain't no healthy nor decent place. the whippoorwills an' fireflies there never did act like they was creaters o' gawd, an' they's them as says ye kin hear strange things a-rushin' an' a-talkin' in the air dawon thar ef ye stand in the right place, atween the rock falls an' bear's den' by that noon fully three-quarters of the men and boys of dunwich were trooping over the roads and meadows between the newmade whateley ruins and cold spring glen, examining in horror the vast, monstrous prints, the maimed bishop cattle, the strange, noisome wreck of the farmhouse, and the bruised, matted veget

l illiteracy of the strange being who wrote it. almost the first long passage that armitage deciphered, an entry dated november 26, 1916, proved highly startling and disquieting. it was written,he remembered, by a child of three and a half who looked like a lad of twelve or thirteen. today learned the aklo for the sabaoth (it ran, which did not like, it being answerable from the hill and not from the air. that upstairs more ahead of me than i had thought it would be, and is not like to have much earth brain. shot elam hutchins's collie jack when he went to bite me, and elam says he would kill me if he dast. i guess he won't. grandfather kept me saying the dho formula last night, and i think i saw the inner city at the 2 magnetic poles. i shall go to those poles when the earth is cleared of

t like to have much earth brain. shot elam hutchins's collie jack when he went to bite me, and elam says he would kill me if he dast. i guess he won't. grandfather kept me saying the dho formula last night, and i think i saw the inner city at the 2 magnetic poles. i shall go to those poles when the earth is cleared off, if i can't break through with the dho-hna formula when i commit it. they from the air told me at sabbat that it will be years before i can clear off the earth, and i guess grandfather will be dead then, so i shall have to learn all the angles of the planes and all the formulas between the yr and the nhhngr. they from outside will help, but they cannot take body without human blood. that upstairs looks it will have the right cast. i can see it a little when i make the vooris

rmitage, rice, and morgan set out by motor for dunwich, arriving at the village about one in the afternoon. the day was pleasant, but even in the brightest sunlight a kind of quiet dread and portent seemed to hover about the strangely domed hills and the deep, shadowy ravines of the stricken region. now and then on some mountain top a gaunt circle of stones could be glimpsed against the sky. from the air of hushed fright at osborn's store they knew something hideous had happened, and soon learned of the annihilation of the elmer frye house and family. throughout that afternoon they rode around dunwich, questioning the natives concerning all that had occurred, and seeing for themselves with rising pangs of horror the drear frye ruins with their lingering traces of the tarry stickiness, the

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

to take steps toward investigation. the fifth aeroplane, which we had left at the mcmurdo sound supply cache with sherman and two sailors, was in good shape and ready for instant use, and it seemed that the very emergency for which it had been saved was now upon us. i got sherman by wireless and ordered him to join me with the plane and the two sailors at the southern base as quickly as possible, the air conditions being apparently highly favorable. we then talked over the personnel of the coming investigation party, and decided that we would include all hands, together with the sledge and dogs which i had kept with me. even so great a load would not be too much for one of the huge planes built to our special orders for heavy machinery transportation. at intervals i still tried to reach la

s four hours previously. true, we had become visually familiar with the incredible secret concealed by the barrier peaks; yet the prospect of actually entering primordial walls reared by conscious beings perhaps millions of years ago-before any known race of men could have existed- was none the less awesome and potentially terrible in its implications of cosmic abnormality. though the thinness of the air at this prodigious altitude made exertion somewhat more difficult than usual, both danforth and i found ourselves bearing up very well, and felt equal to almost any task which might fall to our lot. it took only a few steps to bring us to a shapeless ruin worn level with the snow, while ten or fifteen rods farther on there was a huge, roofless rampart still complete in its gigantic five-po

r, and debris, but farther down this condition decreased. in some of the lower chambers and corridors there was little more than gritty dust or ancient incrustations, while occasional areas had an uncanny air of newly swept immaculateness. of course, where rifts or collapses had occurred, the lower levels were as littered as the upper ones. a central court- as in other structures we had seen from the air- saved the inner regions from total darkness; so that we seldom had to use our electric torches in the upper rooms except when studying sculptured details. below the ice cap, however, the twilight deepened; and in many parts of the tangled ground level there was an approach to absolute blackness. to form even a rudimentary idea of our thoughts and feelings as we penetrated this aeon-silent

tomatically begun to move ahead, we guided ourselves by occasional flashes from our torch. the disturbed debris formed an impression we could not shake off, and the smell of gasoline grew stronger. more and more ruin met our eyes and hampered our feet, until very soon we saw that the forward way was about to cease. we had been all too correct in our pessimistic guess about that rift glimpsed from the air. our tunnel quest was a blind one, and we were not even going to be able to reach the basement out of which the abyssward aperture opened. the torch, flashing over the grotesquely carved walls of the blocked corridor in which we stood, showed several doorways in various states of obstruction; and from one of them the gasoline odor-quite submerging that other hint of odor- came with especia

one ramp which, eluding the archways by a sharp turn outward into the open floor, wound spirally up the stupendous cylindrical wall like an inside counterpart of those once climbing outside the monstrous towers or ziggurats of antique babylon. only the rapidity of our flight, and the perspective which confounded the descent with the tower s inner wall, had prevented our noticing this feature from the air, and thus caused us to seek another avenue to the subglacial level. pabodie might have been able to tell what sort of engineering held it in place, but danforth and i could merely admire and marvel. we could see mighty stone corbels and pillars here and there, but what we saw seemed inadequate to the function performed. the thing was excellently preserved up to the present top of the tower

HP LOVECRAFT BEYOND THE WALL OF SLEEP

ter a profound sleep begun in a whiskey debauch at about five of the previous afternoon, the man had roused himself most suddenly, with ululations so horrible and unearthly that they brought several neighbors to his cabin- a filthy sty where he dwelt with a family as indescribable as himself. rushing out into the snow, he had flung his arms aloft and commenced a series of leaps directly upward in the air; the while shouting his determination to reach some "big, big cabin with brightness in the roof and walls and floor and the loud queer music far away" as two men of moderate size sought to restrain him, he had struggled with maniacal force and fury, screaming of his desire and need to find and kill a certain "thing that shines and shakes and laughs" at length, after temporarily felling one

en of moderate size sought to restrain him, he had struggled with maniacal force and fury, screaming of his desire and need to find and kill a certain "thing that shines and shakes and laughs" at length, after temporarily felling one of his detainers with a sudden blow, he had flung himself upon the other in a demoniac ecstasy of blood-thirstiness, shrieking fiendishly that he would "jump high in the air and burn his way through anything that stopped him" family and neighbors had now fled in a panic, and when the more courageous of them returned, slater was gone, leaving behind an unrecognizable pulp-like thing that had been a living man but an hour before. none of the mountaineers had dared to pursue him, and it is likely that they would have welcomed his death from the cold; but when sev

HP LOVECRAFT CELEPHAIS

s very strange, but as the riders went on they seemed to gallop back through time; for whenever they passed through a village in the twilight they saw only such houses and villagers as chaucer or men before him might have seen, and sometimes they saw knights on horseback with small companies of retainers. when it grew dark they travelled more swiftly, till soon they were flying uncannily as if in the air. in the dim dawn they came upon the village which kuranes had seen alive in his childhood, and asleep or dead in his dreams. it was alive now, and early villagers curtsied as the horsemen clattered down the street and turned off into the lane that ends in the abyss of dreams. kuranes had previously entered that abyss only at night, and wondered what it would look like by day; so he watched

HP LOVECRAFT COOL AIR

tered a suitable supply house far downtown, and at approximately 1:30 p.m. arrived at my boarding-place with the necessary paraphernalia and two sturdy and intelligent mechanics. i had done all i could, and hoped i was in time. black terror, however, had preceded me. the house was in utter turmoil, and above the chatter of awed voices i heard a man praying in a deep basso. fiendish things were in the air, and lodgers told over the beads of their rosaries as they caught the odour from beneath the doctor's closed door. the lounger i had hired, it seems, had fled screaming and mad-eyed not long after his second delivery of ice; perhaps as a result of excessive curiosity. he could not, of course, have locked the door behind him; yet it was now fastened, presumably from the inside. there was no

HP LOVECRAFT DAGON

o discover myself half sucked into a slimy expanse of hellish black mire which extended about me in monotonous undulations as far as i could see, and in which my boat lay grounded some distance away. though one might well imagine that my first sensation would be of wonder at so prodigious and unexpected a transformation of scenery, i was in reality more horrified than astonished; for there was in the air and in the rotting soil a sinister quality which chilled me to the very core. the region was putrid with the carcasses of decaying fish, and of other less describable things which i saw protruding from the nasty mud of the unending plain. perhaps i should not hope to convey in mere words the unutterable hideousness that can dwell in absolute silence and barren immensity. there was nothing

HP LOVECRAFT FROM BEYOND

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

HP LOVECRAFT HERBERT WEST REANIMATOR

that triumph there came to me the greatest of all horrors- not horror of the thing that spoke, but of the deed that i had witnessed and of the man with whom my professional fortunes were joined. for that very fresh body, at last writhing into full and terrifying consciousness with eyes dilated at the memory of its last scene on earth, threw out its frantic hands in a life and death struggle with the air, and suddenly collapsing into a second and final dissolution from which there could be no return, screamed out the cry that will ring eternally in my aching brain "help! keep off, you cursed little tow-head fiend- keep that damned needle away from me" v. the horror from the shadows published june 1922 in home brew vol. 1, no. 5, p. 45-50. many men have related hideous things, not mentioned

HP LOVECRAFT POETRY AND THE GODS

18:4499poetry and the gods by h.p. lovecraft and anna helen crofts written 1920 published september 1920 in the united amateur, vol. 20, no. 1, p. 1-4. a damp gloomy evening in april it was, just after the close of the great war, when marcia found herself alone with strange thoughts and wishes, unheard-of yearnings which floated out of the spacious twentieth-century drawing room, up the deeps of the air, and eastward to olive groves in distant arcady which she had seen only in her dreams. she had entered the room in abstraction, turned off the glaring chandeliers, and now reclined on a soft divan by a solitary lamp which shed over the reading table a green glow as soothing as moonlight when it issued through the foliage about an antique shrine. attired simply, in a low-cut black evening d

time, where only gods and dreamers walk. moon over japan, white butterfly moon! where the heavy-lidded buddhas dream to the sound of the cuckoo s call. the white wings of moon butterflies flicker down the streets of the city, blushing into silence the useless wicks of sound-lanterns in the hands of girls moon over the tropics, a white-curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous warm sounds. a flute drones its insect music to the night below the curving moon-petal of the heavens. moon over china, weary moon on the river of the sky, the stir of light in the willows is like the flashing of a thousand silver minnows through dark shoals; the tiles on graves and rotting temples flash like ripples, the sky is flecked with clouds like the

d to the rhythmical stars, of her delight at the coming of a new age of song, a rebirth of pan. half closing her eyes, she repeated words whose melody lay hidden like crystals at the bottom of a stream before dawn, hidden but to gleam effulgently at the birth of day. moon over japan, white butterfly moon! moon over the tropics, a white curved bud opening its petals slowly in the warmth of heaven. the air is full of odours and languorous warm sounds. moon over china, weary moon on the river of the sky. out of the mists gleamed godlike the torm ot a youth, in winged helmet and sandals, caduceus-bearing, and of a beauty like to nothing on earth. before the face of the sleeper he thrice waved the rod which apollo had given him in trade for the nine-corded shell of melody, and upon her brow he

HP LOVECRAFT POLARIS

came clouds, and then i slept. and it was under a horned waning moon that i saw the city for the first time. still and somnolent did it lie, on a strange plateau in a hollow between strange peaks. of ghastly marble were its walls and its towers, its columns, domes, and pavements. in the marble streets were marble pillars, the upper parts of which were carven into the images of grave bearded men. the air was warm and stirred not. and overhead, scarce ten degrees from the zenith, glowed that watching pole star. long did i gaze on the city, but the day came not. when the red aldebaran, which blinked low in the sky but never set, had crawled a quarter of the way around the horizon, i saw light and motion in the houses and the streets. forms strangely robed, but at once noble and familiar, wal

HP LOVECRAFT THE CRAWLING CHAOS

was the sea, but it was blue, calm, and only gently undulating, while the sky above it was darker and the washed-out bank more nearly white than reddish. i now turned my attention to the land, and found occasion for fresh surprise; for the vegetation resembled nothing i had ever seen or read about. it was apparently tropical or at least sub-tropical- a conclusion borne out by the intense heat of the air. sometimes i thought i could trace strange analogies with the flora of my native land, fancying that the well-known plants and shrubs might assume such forms under a radical change of climate; but the gigantic and omnipresent palm trees were plainly foreign. the house i had just left was very small- hardly more than a cottage- but its material was evidently marble, and its architecture was

HP LOVECRAFT THE LURKING FEAR

subsequently worshipped beneath the gibbous moon throughout the land of mnar. 1998-1999 william johns last modified: 12/18/1999 18:45:2the lurking fear by h.p. lovecraft written november 1922 published 1923 in home brew, 2, no. 6 (january 1923: 4-10; 3, no. 1 (february 1923: 18-23; 3, no. 2 (march 1923: 31-37, 44, 48; 3, no. 3 (april 1923: 35-42. i. the shadow on the chimney there was thunder in the air on the night i went to the deserted mansion atop tempest mountain to find the lurking fear. i was not alone, for foolhardiness was not then mixed with that love of the grotesque and the terrible which has made my career a series of quests for strange horrors in literature and in life. with me were two faithful and muscular men for whom i had sent when the time came; men long associated wit

HP LOVECRAFT THE MUSIC OF ERICH ZANN

ld now see the expression of his face, and could realize that this time the motive was stark fear. he was trying to make a noise; to ward something off or drown something out what, i could not imagine, awesome though i felt it must be. the playing grew fantastic, dehnous, and hysterical, yet kept to the last the qualities of supreme genius which i knew this strange old man possessed. i recognized the air it was a wild hungarian dance popular in the theaters, and i reflected for a moment that this was the first time i had ever heard zann play the work of another composer. louder and louder, wilder and wilder, mounted the shrieking and whining of that desperate viol. the player was dripping with an uncanny perspiration and twisted like a monkey, always looking frantically at the curtained wi

HP LOVECRAFT THE OUTSIDER

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

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

brick walls, with the weedy length of an earth-and-masonry wharf projecting beyond. piles of moss-covered stones near the water promised tolerable seats, and the scene was sheltered from all possible view by a ruined warehouse on the north. here, i thought was the ideal place for a long secret colloquy; so i guided my companion down the lane and picked out spots to sit in among the mossy stones. the air of death and desertion was ghoulish, and the smell of fish almost insufferable; but i was resolved to let nothing deter me. about four hours remained for conversation if i were to catch the eight o'clock coach for arkham, and i began to dole out more liquor to the ancient tippler; meanwhile eating my own frugal lunch. in my donations i was careful not to overshoot the mark, for i did not w

HP LOVECRAFT THE STREET

ms in the walled rose-gardens. in time there were no more swords, three-cornered hats, or periwigs in the street. how strange seemed the inhabitants with their walking-sticks, tall beavers, and cropped heads! new sounds came from the distance first strange puffings and shrieks from the river a mile away, and then, many years later, strange puffings and shrieks and rumblings from other directions. the air was not quite so pure as before, but the spirit of the place had not changed. the blood and soul of their ancestors had fashioned the street. nor did the spirit change when they tore open the earth to lay down strange pipes, or when they set up tall posts bearing weird wires. there was so much ancient lore in that street, that the past could not easily be forgotten. then came days of evil

HP LOVECRAFT THE THING IN THE MOONLIGHT

ad lately quitted. after walking for some distance, i encountered the rusty tracks of a street railway, and the worm-eaten poles which still held the limp and sagging trolley wire. following this line, i soon came upon a yellow, vestibuled car numbered 1852--of a plain, double-trucked type common from 1900 to 1910. it was untenanted, but evidently ready to start; the trolley being on the wire and the air-brake now and then throbbing beneath the floor. i boarded it and looked vainly about for the light switch--noting as i did so the absence of the controller handle, which thus implied the brief absence of the motorman. then i sat down in one of the cross seats of the vehicle. presently i heard a swishing in the sparse grass toward the left, and saw the dark forms of two men looming up in th

HP LOVECRAFT THE WHITE SHIP

nd our view came bursts of song and snatches of lyric harmony, interspersed with faint laughter so delicious that i urged the rowers onward in my eagerness to reach the scene. and the bearded man spoke no word, but watched me as we approached the lily-lined shore. suddenly a wind blowing from over the flowery meadows and leafy woods brought a scent at which i trembled. the wind grew stronger, and the air was filled with the lethal, charnel odor of plague-stricken towns and uncovered cemeteries. and as we sailed madly away from that damnable coast the bearded man spoke at last, saying "this is xura, the land of pleasures unattained. so once more the white ship followed the bird of heaven, over warm blessed seas fanned by caressing, aromatic breezes. day after day and night after night did w

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

dle in a darkened area, then burned incense. if you can get all your senses going at the same time you make more of an impression on your subconscious for the thing you want. i hypnotized myself into feeling that i was surrounding this man with myself and calling him into my sphere of being. i think we are all a mass of energy, and we really have no clearly defined end. where does my body end and the air around me begin? at which point do the molecules no longer unite into a separate entity? i don't understand the principle involved in what keeps me together so i don't understand the natural law that would prevent my leaving my body and surrounding another person, and because i am stupid i am able to do it. i can absorb things and situations. i begin feeling as if an octopus form were comi

ances out the other's feeling of inferiority. if you wanted to have a different kind of partner, there are all sorts of dynamic things that can be done in witchcraft to energize that part of your psyche so that you would fund the proper partner. but you do not want the proper partner. you like him! dear louise: i am writing to you to tell you that i think your show was the most fantastic thing on the air, and i truly believe in witchcraft. i wish very much that i was born a witch (june 2, 1953) but unfortunately i am not. i think, however, i have some sort of psychic powers. i mean sometimes i can hate a person so much and wish the worst thing on them, and it will happen. it has happened so many times that it has really convinced me of having the powers. is there any way that i can control

hat you really need to do is cast a spell in order to be a more forceful and dynamic individual. automatically your goods will begin selling. regarding the "sexual seduction spell" for two other people, i cannot understand why you're casting sex spells for other people, unless you're a broker. if you cast a spell, and you've got enough emotional energy going, you can project this thought out into the air waves. the spell can work without the people there. if you're casting a spell for two people, the whole point is that you are putting an idea in somebody's subconscious. but, timid george, if you can't move your leather goods as quickly as you would like, yet still have enough power to get two other people involved sexually, i'm kind of interested in your technique. i suggest first you sel

nd to the mysterious things that happen every day in the life of a witch. but who knows, perhaps the strange things are not inexplicable, perhaps they could happen to everybody, except that most people are not attuned to the sixth sense, the extra sense, the way witches are. whenever there is an unusual happening in my life, i try to explain it to myself in terms of psychic energy. somehow out in the air that separates, and yet connects, all human beings, like water links all fish to one another, something is able to travel between us. we don't know enough about the nature of energy and the power of the mind to refute this possibility, and the sometimes amazing cases of extra sensory perception that occur and which scientists have verified, speak volumes in favour of the strange phenomena

INITIATION INTO HERMETICS

al fluid blue. the head region of the female is electrical, therefore red, the region of the genitals is magnetical, consequently blue. as for the male, it happens to be in inverted order. above the hermaphrodite there is a globe as a sign of the earth sphere, above which the magician is illustrated with the four elements. above the male, there are the active elements, that of the fire in red and the air element in blue color. above the female there are the passive elements, the water element in green and the element of the earth in yellow color. the middle along the magician up to the globe is dark purple, representing the sign of the akasa principle above the magician s head, with an invisible ribbon for a crown, there is a gold-edged silvery white lotus flower as a sign of the divinity

the practical use, because it is here that the greatest arcanum is to be found. in the oldest book of wisdom, the tarot, something has already been written about this great mystery of the elements. the first card of this work represents the magician pointing to the knowledge and mastery of the elements. on this first card the symbols are: the sword as the fiery element, the rod as the element of the air, the goblet as that of the water and the coins as the element of the earth. this proves without any doubt that already in the mysteries of yore, the magician was destined for the first tarot card, mastery of the elements having been chosen as the first act of initiation. in honor of this tradition i shall give my principal attention to the elements for, as you will see, the key to the elem

ing been chosen as the first act of initiation. in honor of this tradition i shall give my principal attention to the elements for, as you will see, the key to the elements is the panacea, with the help of which all the occurring problems may be solved. according to the indian succession of the tattwas, it runs as follows: akasa principle of the ether tejas principle of the fire waju principle of the air apas principle of the water prithivi principle of the earth in accordance with the indian doctrine, it has been said that the four somehow grosser tattwas have been descended from the fifth tattwa, the akasa principle. consequently akasa is the cause ultimate and to be regarded as the fifth power, the so-called quintessence. in one of the following chapters, i shall inform the reader about

head to the fiery principle, the abdomen to that of water, and the chest to the airy one as the mediating principle between fire and water. how very right they were with their dividing man becomes obvious at the first look, because all that is active or fiery takes place in the head. in the abdomen it must be the contrary, the watery, the secretion, the work of the saps, etc. the chest underlies the air and has a mediating part, because here breathing takes place quite mechanically. the earthy principle with its cohesive power or ability of holding together represents the whole of the human body with all its bones and flesh. now the question will arise were and how akasa or the etheric principle occurs in the grossly material body. in doing some deeper thinking, everybody will be able to

ould produce a disharmony in the body. by the disintegration of air and food, the elements are provided with the supporting substances and in this way their activity is maintained. such is man s natural mode of life. if an element is missing, as it were, the fuel, all the functions depending on it are immediately affected. if, e.g, the fiery element in the body works excessively, we feel thirsty, the air element makes us feel hungry, the element of water causes a feeling of cold, and the earthy element produces tiredness. on the other hand, every over-saturation of the elements causes reinforced effects in the body. a surplus of the fiery element creates a yearning for movement and activity. if this be the case with the watery element, the secretive process will be stronger. any over-satur

IRISH WITCHCRAFT AND DEMONOLOGY

a bewitched antrim man in england--archbishop ussher's prophecies--mr. browne and the locked chest 77 chapter v a.d. 1661 florence newton, the witch of youghal 105 chapter vi a.d. 1662-1686 132 the devil at damerville--and at ballinagarde--taverner and haddock's ghost--hunter and the ghostly old woman--a witch rescued by the devil--dr. williams and the haunted house in dublin--apparitions seen in the air in co. tipperary--a clergy-man p. vii and his wife bewitched to death-bewitching of mr. moor--the fairy-possessed butler--a ghost instigates a prosecution--supposed witchcraft in co. cork--the devil among the quakers chapter vii a.d. 1688 an irish-american witch 176 chapter viii a.d. 1689-1720 portent on entry of james ii--witchcraft in co. antrim--traditional version of same--events prece

il among the quakers chapter vii a.d. 1688 an irish-american witch 176 chapter viii a.d. 1689-1720 portent on entry of james ii--witchcraft in co. antrim--traditional version of same--events preceding the island--magee witch-trial--the trial itself--dr. francis hutchinson 194 chapter ix a.d. 1807 to present day mary butters, the carnmoney witch--ballad on her--the hand of glory--a journey through the air--a "witch" in 1911--some modern illustrations of cattle- and milk- magic--transference of disease by a cailleach--burying the sheaf--j.p.'s commission--conclusion 224 irish witchcraft and demonology chapter i some remarks on witchcraft in ireland it is said, though we cannot vouch for the accuracy of the statement, that in a certain book on the natural history of ireland there occurs a rem

commenced, could neither be abridged nor mitigated, while if she spoke a single word during the proceedings the castle and all it contained p. 71 would sink to the bottom of the lake. urged on by curiosity she gave the required promise, and he commenced. muttering a spell as he stood before her, feathers sprouted thickly over him, his face became contracted and hooked, a corpse-like smell filled the air, and winnowing the air with beats of its heavy wings a gigantic vulture rose in his stead, and swept round and round the room as if on the point of pouncing upon her. the lady controlled herself through this trial, and another began. the bird alighted near the door, and in less than a minute changed, she saw not how, into a horribly deformed and dwarfish hag, who, with yellow skin hanging

own at one of the horse's hoofs. teigue stooped and raised it, and held it just long enough to see that it was shod with a silver shoe, which in one place was worn as thin as a shilling. instantly his situation was made apparent to him by this sign, and he recoiled with a terrified prayer. the p. 74 lordly rider, with a look of pain and fury, struck at him suddenly with something that whistled in the air like a whip; an icy streak seemed to traverse his body, and at the same time he saw the whole cavalcade break into a gallop, and disappear down the hill. it is generally supposed that for the purpose of putting an end to his period of enchantment the earl endeavours to lead someone on to first break the silence and speak to him; but what, in the event of his succeeding, would be the result

nd in the middle of the seventeenth century. footnotes 129:1 dict. nat. biog. 130:1 cork hist. and arch. journal, vol. x (2nd series. 130:2 ibid, vol. vii (2nd series. chapter vi a.d. 1662-1686 the devil at damerville--and at ballinagarde--taverner and haddock's ghost--hunter and the ghostly old woman--a witch rescued by the devil- dr. williams and the haunted house in dublin--apparitions seen in the air in co. tipperary--a clergyman and his wife bewitched to death--bewitching of mr. moor--the fairy-possessed butler--a ghost instigates a prosecution- supposed witchcraft in co. cork--the devil among the quakers. from the earliest times the devil has made his mark, historically and geographically, in ireland; the nomenclature of many places indicates that they are his exclusive property, whi

ISIS UNVEILED

rbed the placidity of faith in this highly-refreshing doctrine arose in consequence of the meddling scientists of those days. as a mr. swinden in the last centuiy observed, the theory was inadmissible because of two objections: ist, that a fund of fuel or sulphur suflitnent to maintain so furious and constant a fire could not be there supposed; and, 2nd, that it must want the nitrous particles in the air to sustain and keep it alive "and how" says he "can a fire be eternal, when, by degrees, the whole substance of the earth must be consumed thereby* the skeptical gentleman had evidently forgotten that centuries ago st, augustine solved the di sculty. have we not the word of this learned divine that hell, nevertheless, ia in the center of the earth, for "god supphes the central fire with ai

r. even at that early period, vhm the new religion had hardly outlined its contradictory dogmas; when the diampiods of the bloodthirsty cyril knew not thetoselves whether mary was to become' the mother of god' or rank as a 'demon' ia company with isis; when the memory of the meek and lowly jesus still lingered lovingly in every christian heart, and his words of mercy and charity still vibrated in the air, even then the christians were outdoing the pagans in every kind of ferocity and religious intolerance. and if we look still farther back, and seek for examples of true chrimtum, in ages when buddhism had hardly superseded brfthmanism in india, and the name of jesus was only to he pronounced three centuries later, what do we find? which of the holy pillars of the church has ever elevated h

he tetra- grammafam, the lord; he commandi thee, by the angel and the lion" angel of darkness, obey, and run away with this hoty [eurdaed] wattr. eagle in cfaaiu, obey thia aign, and retreat bdon the breath. moving aerpent, crawl at my feet, or be tortured by titii toured fire, and ev^kirate before this holy incense. let wato' return to water itbe elemental spirit of waterji let the fire bom, and the air drculate; let the earth return to earth by the tirtue o( the pentagram, which i* the homing star, and in the name of the tetiagnmmaton which is tiaced in the cen- ter of tt ciwm cf lighl anun" it is unnecessary to try the patience of the reader any longer, althou^ we might multiply examples. it must not be forgotten that we have quoted from the latest revision of the ritual, that of 1851-2

hood of, or even in- side the temples, except at the grand quinquennial festival of the fire. on that occasion they appear about the middle of the night, on a plat- form erected in the center of the sacred lake, hke so many phantoms, and by their conjurations they illumine the space. a fie^ column of light ascends from around them, rushing from earth to iwaven. un- familiar sounds vibrate through the air, and five or six liimdred thousand hindfis, gathered from every part of india to contemplate these demi- gods, throw themselves with their faces buried in the dust, invoking the souls of their ancestors" let any impartial person read le tpinturw done le monde, and he cannot believe that this" implacable rationalist" as jacolliot takes pride in terming himself, said one word more than is wa

of his spiritual atmosphere! to this subjective consciousness, which is the first degree, is after a time added that of clairaudience. this is the eeamd degree or stage of development. the sensitive when not naturally made so by psycho- logical training now audibly hears, but is still unable to discern and is incapable of verifying his impressions; and one who is unprotected, the tricky powers of the air but too often delude with semblances of voice and speech. but the guru's influence is there; it is the most powerful shield against the intrusion of the bhuind into the atmosphere of the tfotu, consecrated to the pure, human, and celestial ihtris. the third degree is that in which the fakir or any other candidate both feeb, hears, and sees; and wherein he can at will produce the reflexuma

JASMUHEEN THE FOOD OF GODS

ry wise idea for anyone interested in the interplay with another intelligent species, or for someone who wishes to experience a little more of the unconditional love food of life. for a start they are great examples of work and play, and seeking and finding, and responding, and having fun, for they are always ready for a game. mondi loves it when i hold her upside down, lying on her back, legs in the air, while i tickle and stroke her. i m sure her little belly just quivers at my touch as she soaks up lots of the nourishing chi energy that flows from my fingers. our hands can be as holy and healing as we wish, and there are times to recognize this and use them as such for even our hands can channel the true food of the gods. nestled against my heart chakra i d open it further and begin to

e conscious and positive mind-body communication. divine nutrition program. technique no. 3. sit quietly and imagine that you are in your body, as if your mind has taken you inside somehow and you see your lungs before you. imagine beaming a great big smile at your lungs and at the same time. think how thankful you are for the job that your lungs have been doing for you your whole life. filtering the air you breath, extracting the chi or pranic particles from the atmosphere around you. say over and over to your lungs as you smile at them, i love you, i love you, i love you and/or thank you, thank you, thank you. do this with your brain, then your heart, then your kidneys, your liver and your sexual organs until you have smiled at every organ in your body. do this daily and soon your organs

lows us to merge into and be over-shadowed in ways that, even though we can be close to somebody, they simply do not see, or sense, or feel or recognize our presence, even though we may be physically not invisible. before we move on i wish to elaborate a little on this by an example of an experience i had some years ago. i was once in an environment where not only was there no food nor water, but the air i was breathing was filled with toxic carbon dioxide fumes that had begun to overwhelm and poison my system. after a few days of this i managed to connect with a large tree and hooking in to its core via a beam of love from my heart and telepathic intelligence to intelligence connection, i asked the tree deva for its support to draw out the poison from my system and to release its nurturin

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

e fifteen hundred years. who she was was never known, although many concluded her to be tulliola, the daughter of cicero. this discovery has been reported from various hands. cedrenus makes mention of a lamp, which, together with an image of christ, was found at edessa in the reign of justinian the emperor. notes. 11 it was set over a certain gate there, and elaborately enclosed and shut out from the air. this lamp, as appeared from the date attached to it, was lighted soon after christ was crucified. it was found burning as in fact it had done for five hundred years by the soldiers of cosroes, king of persia; by whom, at this strange discovery and plunder, the oil was taken out and cast into the fire. as it is reported, this wild act occasioned such a plague as brought death upon numbers

rosicrucians, who boasted this among some of their other stupendous arts. baptista porta, in his treatise on natural magic, relates that about the year 1550, in the island of nesis, in the bay of naples, a marble sepulchre of a certain roman was discovered; upon the opening of which a burning lamp, affording a powerful illumination, was discovered. the light of this lamp plaed on the admission of the air, and it was speedily extinguished. it appeared from undoubted tokens in the mode of inscription that this wonderful lamp had been placed in its present receptable before the advent of the saviour. those who saw the lamp declared that the effulgence was of the most dazzling character; that the light did not flicker or change, but burnt marvellously steadily. a most celebrated lamp, called t

his explorations in a field came upon an urn containing another urn, in which last was deposited one of these much-doubted miraculous lamps. the ailment of this strange lamp appeared to be a very exquisite crystal liquor, by the ever-during powers of which the lamp must have continued to shine for upwards of fifteen hundred years. and unless this lamp had been so suddenly exposed to the action of the air, it is supposed that it might have continued to burn for any time. this lamp, endowed with such unbelievable powers, was discovered to be the workmanship of an unknown contriver named maximus olibius, who must have possessed the profoundest skill in chemical art. on the greater urn some lines were inscribed in latin, recording the perpetuation of this wonderful secret of the preparation an

losophical circumstances, will only value the unseen kingdoms glimpses of the immortal glories of which and of their rosicrucian inhabitants he has obtained in his magic reveries. what can the longest ordinary man's life give to such a gifted thinker? man s senses and their gratification, as long as the inlets and avenues of perception remain world s music, so long as the strings cling tight, for the air of imagination to play upon them appetites, with downward eyes to find their satisfaction man s mortality, with an exit into the shadows or into the grave while the sun is up: the longest life can but give him repetition to satiety of these things, repetitions until he seems almost to tire of the common sun. of which he grows weary, as well as of his waste or extent of knowledge. to some m

ls or demi-gods. sometimes, but very rarely (because it is a sinister palladium, the head of medusa is seen. exposure of the heads of criminals on town-gates, over bridges, or over arches, follows the same idea, as ranging in the list of protecting, protesting, or appealing palladia, which are supposed to possess the same objurgating or propitiating power as the wild, winged creatures children of the air affixed in penitential, magic brand or exposure on the doors of barns, or on the outside of rustic buildings. all this is ceremonial sacrifice, addressed to the harmful gods, and meant occultly and entreatingly for the eyes of the observant, but invisible, wandering angels, who move through the world threading unseen the ways of men, and unwitted of by them, and most abundant and most acti

JESSUP MK THE CASE FOR THE UFO

ent literature, but the authors did not know that their references had any bearing, for the subject did not then exist. the writers were recording such things as met their senses solely through an honest effort to report inexplicable observational data. hoping, in those days, that something would "come of it" nowadays, science is afraid that "something will come of it" it will, too, in 1956 or 57 the air force will have ships like these in appearance& will "feel" safe to announce that human eyes have seen saucers from outer space but to not be worried because "we too have these ships" oh! brother what a farce! ours will be jet propelled not m propelled. some of my contemporaries have attempted to prove that all of these phenomena are, in some way or other, illusory, and that in any case th

rs to the questions, our evaluation of the potential answers to the fascinating and sometimes frightening questions, end where others begin. in other words, we shall not devote ourselves to the recent sightings and reports which have flooded newspaper offices, official bureaus of the government and, for some strange reason, airports (presumably, the public feels that anything which takes place in the air is the business of the airport) i have long been interested in the study of the unexplained areas of human existence, and as an astronomer with special interest in the moon, the early reports of flying saucers caught my attention. references in dusty volumes in the library of congress flashed through my mind, references i had noted years ago and which now, in the light of these development

n to see a shape, a form, take place in the entire field of observable phenomena which had remained obscure and previously unrelated. this flying saucer was photographed over the brazilian jungle desmond leslie, in the book "flying saucers have landed" reviewed some of the interesting material gleaned from old manuscripts, many of which referred to sightings of unidentified objects flying through the air. the most cursory examinations of such material, when collected and organized into a readable whole, made it quite evident that conclusions could be drawn. does it follow, i wondered, that still further conclusions could be drawn if one were to collect and sift and evaluate data from many different fields? would there be any indication that life does, in fact, exist in space? if so, would

termingle with our native meteorological condition, it became necessary to consider, as a third group, the less spectacular terrestrial events and to clarify our thinking by segregating these and getting them out of our way. the upshot of this coercion was that we found more than half a dozen subcategories wherein we were allied with the sciences of meteorology which is the terrestrial science of the air, and meteoritics which is a branch of astronomy. let us, then, consider briefly these segments of our problem. to most of you who read this book, falling ice has been limited to hailstones, mostly small, perhaps the size of marbles. but in trying to organize data on ice which falls from the sky, we ran head-on into cases where chunks of ice weighing from a few pounds to some tons were know

e with these. the stories can be told, and the cases lumped together as one big unexplained group of events. no explanation other than that of abduction by intelligently navigated aerial or celestial craft can be advanced: it is almost a case of proof by default. with planes, there is perhaps some added element other than metal fatigue which involves striking some apparently solid object while in the air, or being rent by unimaginable forces just before falling (because of this additional evidence i have put the accidents to planes into a separate section of part three, below) planes seem to hit something which crushes them or tears them apart, which is nevertheless invisible, and which strikes with such suddenness that the pilots do not have time to make an outcry via 34 passage of aurora

K AMBER THE BASICS OF MAGICK

ry day at several different times throughout the day, expecially when you go to bed. affirmations are subtle and may require a few months to work. use them for changes, not miracles. simple banishing technique visualization is another important method we use to influence the subconscious. a good example of this is the simple banishing technique which follows. banishing is used in magick to 'clear the air' of negative 'vibes' and interference. visualize a strong white light flowing out the top of your head, flowing down around you and covering you. at the same time imagine you are throwing away any 'problem' vibes. maintain the visualization for a half a minute or longer. good way to help you handle your emotions, and to control worry or anger. review questions 1) what is a microcosm? 2) li

iversal vibrations which promote feelings of harmony, peace, and well-being. use it before magick ritual to 'get into the mood' and afterward to 'dismiss the forces. you vibrate a mantra by saying it slowly aloud in a lower-pitched voice than your normal speech, and a more or less constant pitch as well. let the sound fade at the end of the mantra. a powerful one such as 'om' will seem to vibrate the air around you. it should be vocalized for 5-10 seconds and repeated a number of times with a few seconds rest between each vocalization. chanting of mantras may cause slight dizziness from hyperventilation. the other main type of meditaiton- insight meditation- is the analysis of thoughts and feelings in such a way as to cause realization of the subjectivity and illusion of experience. this i

olent forces. the psychic barrier it creates can be made to permit entry of desired (constructive) forces and the exclusion of negative ones. thus, the banishing ritual is an essential first step in almost any formal full magick ceremony. the ritual requires that you use a magical implement or "weapon, such as a ceremonial knife, wand, or simply point your index finger, to "draw" the pentagram in the air at each of the cardinal points (four directions. also, you will be chanting('vibrating) some hebrew names of god. holding your magical weapon and facing east, extend your arm out straight in front of you. in this ritual you the basics of magick get any book for free on: www.abika.com 29 will use the full sweep of your arm to draw the pentagram in the air. follow the description below by be

ling very light now..so light you could almost float away. and as you relax, imagine a beautiful colored mist is swirling up around you, billowing up around you into a cushiony, soft, cloud of energy..and you are resting completely upon this cloud..and you are safe..as you breathe in and out, let your thoughts just come and go..relaxing more and more..and the cloud of energy now lifts you up into the air and carries your down into your own inner world..down between the boundaries of time and space..to a place of timeless beauty and infinite possibilites..floating down now, going deeper and deeper,leaving the outer world and its concerns far behind, as you drift and float on this beautiful cloud..going further and further..down below you is a rock, a giant rock..and the cloud gently and eff

me..and leaves you. now complete any business here that you need to finish..take a few moments to enjoy the flowing river of life,and know that the possibilities it nourishes can bring miracles into you life too. take another deep breath, and notice tha colored mist is once again swirling around you..billowing up underneath you to form a beautiful cloud of cushiony energy, which is lifted up into the air, with you upon it..relaxing into the cloud you are returning the way you came..lifting up up through time and space, coming back from the inner world..coming up. further and further..floating and drifting back..coming back..bringing you all the way back into your body now, into this room..brining your attention completely back into this time and place..take a deep breath and begin to re-or

KETAB E SIYAH

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 shedim watched for some signal of triumph or of loss. in that dusty wake went ishtar with my witless form across her shoulders, making what speed she could

st the trees, tearing from them leaves and wood and everywhere both man and beast sought shelter from the coming rains. as the sun descended to die once more in the western sky it was seen not save for the crimson staining of the fatal clouds. and the rains fell and ceased not. marvelled did they of shurupuk's fleet at the unceasing rain that fell throughout the night upon the ships. so heavy was the air with water that the men of 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 sha

om the clouds shall be torn down by a more steely weather and cast into these swollen waters to which our own brothers and sisters have been cast by them. all others must make ready other arms by which to defend the wizards and the bowmen for but by them can we keep from flight the winged foe that we without wings may contend not at a disadvantage on the field but rather hold the one respite from the air that rages with bolts of flame and our own steel. 279 swiftly then and fulfil this command or else all is lost to us" now was a drum-beat like the thunder's peal and a low moaning chant by which the wizards worked their charm and from their flesh their spirits passed into the storm clouds and animated the winds. before true knowledge of what was to be was the elohim's the gates were shut u

uise. ishtar appeared with a lion's head and in six hands held six spears with keen and barbed heads. ever has it been the shedim's way to assume some awesome form for battle. moloch was himself unchanged yet, as a flaming bull, was no less dreadful and after came a multitude of armoured warriors. comprehending then that all was lost the elohim gave up a great cry and made to flee but rising into the air they found themselves amongst my hosts and were hurled down by the charge 284 into the ever-hungry sea. thrusting to this side and that soon, upon each of ishtar's inclement spears hung transfixed seven elohim. yet others of heaven's ill-chanced host plummeted downwards like flaming comets, ignited by the blazing hooves of moloch. thus were elohim destroyed completely. even as the last of

and worthless. 34. cursed be those who act according to the rules of others, they are slaves as well. 35. cursed be those who lead others astray, they are blind themselves. 36. cursed be those who possess no will, no desire, they are a waste of useful energy. 385 37. cursed be all who deny my will, they can only win at the cost of their own purpose. 38. i am satan. i am the lord of the earth and the air. i am the master of power and will. my truth will never cease and my reality cannot be denied. i am the fire which burns all, the flame eternal. none can resist me. 386 livri luciferius the book of lucifer forward within this tome is libri luciferius, the book of lucifer. it is said to have been originally written in human blood, upon the parchment of human skin. the oldest known form of t

KNOWLEDGE LECTURE TWO

e of heat and moisture the green lion the stem and root of the radical essence of metals the black dragon death putrefaction decay the king red- the qabalistic microprosopus tiphareth analogous to gold and the sun the queen white- the qabalistic bride of microprosopus malkah analogous to silver and the moon the four orders of the elements are: 1. the spirits of the earth: gnomes 2. the spirits of the air: sylphs 3. the spirits of the water: undines 4. the spirits of the fire: salamanders these are the essential spiritual beings called upon to praise god in the 'benedicite omnia opera. the kerubim are the living powers of tetragrammaton on the material plane and the presidents of the four elements. they operate through the fixed or kerubic signs of the zodiac and are thus symbolized and att

KUNDALINI BREATHING EXERCISE

east, arms and legs uncrossed. listen to the sound of your breath. can you hear "hahm" on the intake and "sah" on the exhale? this is the mantra to use in this exercise. do not speak it- just hear it in the breath. when i say "hahm, i refer to the inhale, and "sah" to the exhale. try it for a few minutes. hahm- sah- hahm- sah. make sure you are relaxed and not forcing your breath. next, visualize the air in the room as breathable light. with each "hahm" you should imagine the light entering up through your nose, past your third eye, around the inside of your skull, and down your spine to the lowest tip of your coccyx (tail) bone. you should not feel the energy "hop" or avoid chakra points. hold your breath as long as comfortable, then exhale "sah" as you exhale, you should visualize light

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

side the kli. baal hasulam was very insistent on explaining these matters in his preface to the book of zohar, since kabbalah deals solely with building a kli for the perception of reality: for example, the sense of sight offers us only shadows of the visible essence, according to how they are formed opposite the light. similarly, the sense of hearing is but a force of striking of some essence on the air. the air is rejected because of its force, strikes the drum in our ear, and we hear that there is some essence in our proximity. the sense of smell is but air that comes out of the essence, strikes out nerves of scent, and we smell. also, the sense of taste is but a result of the touching of some essence on our nerves of taste. thus, all that these four senses offer us are but manifestatio

id from soft, all these are but manifestations of operations within the essence; they are but incidents of the essence. the hot can be chilled, the cold can be heated; the solid can be turned to liquid through chemical operations, and the liquid made into air, meaning only gas, where any discernment in our five senses has been expired. yet, the essence still exists, because you can once more turn the air into liquid, and the liquid into solid. thus, you evidently see that the five senses do not reveal to us any essence at all, but only incidents and manifestations of operations of the essence--rabbi yehuda ashlag (baal hasulam) preface to the book of zohar, item 12 pa r t i i i: p e r c e p t i o n o f r e a l i t y 118 thus, proper perception of reality is of paramount importance to us. t

out the indians and columbus ships we might ask this: if a caveman were to be born in today s world, would he see the cars and the buildings? the answer is that he would not. would he then bump into buildings or be hit by a car as soon as he left the sidewalk? before we answer these questions, we must understand that we perceive only such forms that our senses are equipped to detect. for example, the air around us, which seems empty, might pa r t i i i: p e r c e p t i o n o f r e a l i t y 128 actually be as condensed and solid as cement. we are accustomed to seeing this world as a space where we can move about freely. but if we build appropriate tools of perception, we will feel that the world is actually filled with the creator s enormous powers, which do not allow us any free movement

, when leaving earth s atmosphere, we discover that outer space is dark. it may sound strange, considering that sunrays spread out across space, but if there is nothing that stands in the rays way and captures them, we cannot detect the existence of the light. another good example of this principle can be observed when we watch sunlight come in through an open window into a room with some dust in the air. we can only detect the rays by their reflection off the dust in the air. in other words, if the creature does not feel a certain thing, it cannot say that it exists on the outside. in such a state, we say that all that exists is the thought of creation to do good to that which has been created. the creature, which is at ein sof, discovers the ein sof according to its relative correction o

LAITMAN M THE KABBALAH EXPERIENCE

ledge about the laws of reality begin to use and consequently increase their egos. unlike other religions and mystical methods, the study of kabbalah does not require one to nullify one s ego and cancel one s desires. there is no requirement to fast or to mortify self. t h e w i s d o m o f k a b b a l a h 83 one does not have to leave everyday life or abandon family duties. nor does one float in the air, or practice breathing exercises in order to attain tranquility. quite the contrary, students build their egos and turn them into vessels to help them attain the sublime goal. to study kabbalah, and understand how the upper world operates, one must be at the center of that world and act from within it. therefore, one must perform all one s mundane duties. the attainment of the spiritual re

ritual world, as we imagine it to be. the body of a kabbalist is no different from that of any other person. there are no such links between the body and the soul, where the soul influences the protein, corporeal substance of the body. the creator does not change the law of creation especially for kabbalists, and all the physical, natural laws apply also to kabbalists. the kabbalist cannot fly in the air like a sorcerer, or perform other unnatural operations, and he can get sick, like any other person. the world gets it wrong because it doesn t feel what a soul really is, and so it searches for spirituality in matter, or searches for connection with the matter. a kabbalist need not do anything external, because spirituality is in a different dimension. the link with spirituality happens th

LAITMAN M THE PATH OF KABBALAH

eive. one can only feel a transmission with an identical wavelength as that of the receiver. thus, we only feel the environmental phenomena that correspond to our sensory systems. moreover, we cannot really feel anything outside us, only our responses to external influences. for example, we cannot perceive actual sounds, only the movement of our eardrums resulting from the pressure of the wave in the air that pressures our eardrum, coming from the generator of the sound. therefore, it is not the wave itself that we feel, but the response of our eardrums to the pressure of the wave. all our sensory organs operate by reacting to an external stimulus. in the end, we only feel ourselves. but in order to react to an external stimulus in such a way, we must have the same properties as the stimul

tuation was better, easier, more pleasant, we must still try and see the guidance of the creator vividly in every situation and event. even when the kabbalist dies and his many students are left without a teacher, it is a qualitative change in their work, since providence has become faster and tougher. when we come closer to spirituality, we begin to feel much like a parachutist being thrown into the air for the first time. we know that there is a parachute behind us, but in the first seconds that we are in midair, we pray and ask ourselves, what did i need this for? then the parachute opens above us and we feel complete certainty. but that does not last very long because we will soon have to land on the ground. we forget that the parachute protects us, and use our own abilities to land sa

bute of bestowal water joins the attribute of reception earth it gives the attribute of reception many forms of reception. these different forms are the parts of creation that were made on the fifth day. pa r t s i x: g e n e s i s 325 the sixth day of creation and god said 'let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth (genesis 1:26. what does it mean to create man in our image after our likeness? it is said in the torah (genesis 1:27: in the image of god created he him. image (tzelem) is a part of bina that descends from it into the soul and gives it the properties of the creator. in other words, partzuf bina is the mechanism of providence in charge of all th

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

s festivals. on these the priests were arranged in certain symbolical figures, standing or sitting; and all wore the colours appropriate to the particular aspect of the deity which they symbolized. 47. not only were solemn sacrifices offered to the gods upon these barges at altars wonderfully adorned with flowers and precious embroideries, sometimes built up by stages to a hundred feet or more in the air; but living pictures or scenes were also enacted upon them, having a symbolical meaning connected with the festival which was being celebrated. in such ways was represented the judgment of the dead, with the weighing of the heart by anubis against the feather of maat, the characters of anubis and thoth being played by priests who wore the appropriate masks. i remember also a very gruesome

the central link of the chain is much the largest and heaviest, and the links diminish in size and weight as they rise towards the ends of the loop. along the edge of the disc runs a line of lilies, and from this four chains of the same flowers are represented as hanging straight down the chapiter on the north, east, south and west respectively. these flower-chains, however, do not hang loose in the air, but cling closely to the outline of the chapiter. between them two palm-leaves are crossed through the middle link of the central chain in each space. 169. entirely apart from this scheme of decoration a very beautifully executed band of flowers is introduced to hide the junction of the chapiter with the pillar. this consists of a triple row of lilies; the central row, which exactly cover

ration, but they all have their effects, and are therefore not to be entirely neglected by wise people. 328. the incense used in the lodge tends to purify that part of man fs nature which is sometimes called the astral body, as it is made of gums which give off an intensely cleansing vibration. in this respect its effect is analogous to the sprinkling of a disinfectant, which will spread about in the air and destroy undesirable germs, though in this case the operation is on higher levels and in finer matter. it has also the effect of attracting denizens of the inner worlds whose presence is helpful to our working, and of driving away those which are unsuitable. 329. two of the most important constituents of such incense as is useful for our work are benzoin and olibanum. the benzoin is a v

a hundredfold. that is why the incense in church is always taken up to the celebrant to be blessed, and why in the lodge it is brought to the r.w.m. in order that he may magnetize it with whatever special quality he thinks will be helpful for the work of the day. the sprinkling of holy water in a church is another way of producing a similar effect, but incense has the advantage that it rises into the air, and wherever a single particle goes the purification and blessing is borne with it. 331. it is desirable on all occasions, and especially in lodge, in the interests of the work, that the brn. should have in their minds but a few definite and strong vibrations of emotion and thought; but instead of that they sometimes have forty or fifty small vortices of emotional and mental activity all

ple living in them in the astral plane and the other side of death, and the first lieutenant sovereign grand commander of the co-masonic order, the very illustrious bro. annie besant has also dealt with them at length in the ancient wisdom. 508. the candidate arrives at the third portal, near the pedestal of the w.s.w, who is its guardian. there, facing east, he is introduced to the elementals of the air, who guard the right side of the portal, and facing west, to the elementals of the fire, who guard its left side. 509. desirelessness is the quality which can pass him through the allurements of this region, so that once more he gives to the elementals what he carries that belongs to them, and passes on, their friend, to whom they will be ever ready to lend their treasures, because they kn

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

odge is opened in due and ancient form. the pouring of wine in the south invokes a great blue angel of water, also attended by other angels less great than he; similarly the offering of oil in the west calls upon a mighty crimson angel of fire, who pours down into the lodge the splendid rhythmic power of that most terrible and lovely of the elements. as the salt is strewn in the east, an angel of the air flashes down from on high, he and his attendants being of a wonderful silver hue shot through with mother-of-pearl. these four great ones, representing the four gods of the elements, the four children or brothers of horus, solemnly consecrate the lodge, binding the brn. into a close unity in the inner worlds and linking with them angels of their orders, who will act as their representative

LESSER ABSORBING RITUAL OF THE PENTAGRAM OF SET

de in your fist. the edge should point up at the sky. say "as above" 5) extend your left arm out to the side with the edge pointing down. say "so below" 6) cross both arms across your chest with the blade in the left hand, in an "x" with closed fists. say" xeper and remanifest. so it is done" formulation of the inverted pentagram (xxxiv aes) 1) begin in the south. carve an inverted pentagram into the air ahead of you. imagine it flaming red. begin at the bottem and move up and to the left. vibrate "xepera" 2) move to the east. repeat vibrate "xeper" 3) move to the north. repeat vibrate" xeperu" 4) move to the west. repeat. vibrate" i have come into being" evocation of the daemons 1) standing in the center of the ritual space. imagine a breeze blowing in and filling the area as though you a

"xepera" 2) move to the east. repeat vibrate "xeper" 3) move to the north. repeat vibrate" xeperu" 4) move to the west. repeat. vibrate" i have come into being" evocation of the daemons 1) standing in the center of the ritual space. imagine a breeze blowing in and filling the area as though you are a magnet to the forces of the universe. feel them pouring in, causing a static electrical charge in the air. 2) visualize a star falling from the skies. landing nearby you see a figure of a man with a goats head, holding a black sword, readied. say "before me. azazel" 3) visualize a man with the head of a cat vaporizing into the space behind you. you can feel his breath on the back of your neck. say" behind me. beelzebub" 4) visualize the ground opening up into a bottomless pit. out jumps a grea

zing into the space behind you. you can feel his breath on the back of your neck. say" behind me. beelzebub" 4) visualize the ground opening up into a bottomless pit. out jumps a great fierce wolf bearing it's snarling fangs. say" on my left. abbadon" 5) a gentle being steps into view (his looks are deceiving) he is the beautiful angel of hostility. say" on my right. belial" 6) throw your arms in the air with furious abandon! say" about me flames the pentagram of lucifer. prince of darkness" 7) wrap your arms around yourself in an embrace. say "within me burns the black flame of sr letter from a luciferean by rex monday since my last epistle to chaos international, i have received some correspondence from some readers who have sought further elucidation on the nature of my satanic philosop

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

which are, and others to be, which are not; for, out of envy, they would wish others to be damned, who are saved. consequently sorrow must be said to exist in them, and especially because it is of the very notion of punishment that it be repugnant to the will.moreover, they are deprived of happiness, which they desire naturally. while condemned to hell, thomas asserted that demons would float in the air until the day of judgment in the form of incubi (male demons) and succubi (female demons. like other medieval thinkers, aquinas believed that demons could seduce human beings, particularly in the dream state. he further speculated that should a succubi conceive after having intercourse with a man, the result would be a giant, like the nephilim mentioned in genesis 6:4. aquinas also perceiv

ch 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: the priest rings the bell nine times, turning counter clockwise and 26 belphegor directing the tolling toward the four cardinal points of the compass. this is done once at the beginning of the ritual to clear and purify the air of all external sounds, and once again at the end of the ritual to intensify the working and act as a pollutionary indicating finality (137. see also church of satan for further reading: chevalier, jean, and alain gheerbrant: the penguin dictionary of symbols. london: penguin, 1996. lavey, anton szandor. the satanic bible. new york: avon, 1969. belphegor belphegor, lord of the opening, was

ls involving candles are documented in egypt and in rome in the early centuries c.e, while christians introduced the use of candles in their rituals in the fourth century and began consecrating and placing them on altars in the twelfth century. it is an ancient jewish tradition to place candles in the room where a dying or dead person lies; candles are believed to ward off evil spirits and purify the air in the room. subsequently, christians adopted such customs and folkloric traditions and elaborated on them; in particular, the american folkloric tradition has produced interpretations concerning the places and the ways in which candles burn. the interpretations and uses of candles are particularly rich in the magic tradition. candles made of other substances than beeswax were used in magi

ganism, catholics especially the jesuits are behind everything from nazism to communism to islam. chick publications were dropped from the shelves of many christian bookstores after the alberto series virulently anti-catholic comics based on the revelations of a ex-jesuit came out. chick was, however, saved from going out of business after jimmy swaggart began quoting his periodical battle cry on the air. sales of ministry products subsequently rebounded enough to keep chick publications in business. although the tracts are sometimes classed as hate literature (they cannot, for example, legally be taken over the border into canada, american politicians are unlikely ever to be involved in banning writings that reflect the beliefs of a significant subpopulation of the electorate. most of the

; for example: in the case of a curse or destruction ritual, it sometimes helps the magician if his desires are intensified by other members of the group (119. lavey s apparent seriousness about ritual cursing is reflected in the liturgical text, invocation employed towards the conjuration of destruction, found in the satanic bible: behold! the mighty voices of my vengeance smash the stillness of the air and stand as monoliths of wrath upon a plain of writhing serpents. i am become as a monstrous machine of annihilation to the festering fragments of the body of he (she) who would detain me. it repenteth me not that my summons doth ride upon the blasting winds which multiply the sting of my bitterness; and great black slimy shapes shall rise from brackish pits and vomit forth their pustulen

LIBER O

ar plexus, the navel, the generative organs, and so to the feet (d) the moment that it appears to touch the feet, quickly advance the left foot about 12 inches, throw forward the body, and let the hands (drawn back to the side of the eyes) shoot out, so that you are standing in the typical position of the god horus, and at the same time imagine the name as rushing up and through the nostrils with the air which has been till then retained in the lungs. all this must be done with all the force of which you are capable (e) then withdraw the left foot, and place the right forefinger note 2- 1. this injunction does not apply to gods like phthah or harpocrates whose natures do not accord with this gesture. 2. or the thumb, the fingers being closed. the thumb symbolises spirit, the forefinger the

-ho-wau, adonai, eheieh, agla. x. extending the arms in the form of a cross say, xi. before me raphael; xii. behind me gabriel -379- xiii. on my right hand, michael. xiv. on my left hand, auriel; xv. for about me flames the pentagram, xvi. and in the column stands the six-rayed star. xvii-xxi. repeat (i) to (v, the qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit. i' b equilibrium of actives n\ a v\ n name: hyha (eheieh) o- i k' s i\ h n\ i g\ n* g i' b equilibrium of passives n\ a v# n name alga (agla. o/ i k/ s i/ h n\ i g/ n* g the signs of the portal (see illustrations: extend the hands in front of you, palms outwards, separate th

, and armed with the proper magical weapons) as enveloping his physical body, or standing near to and in front of him. 3. let him then transfer the seat of his consciousness to that imagined figure; so that it may seem to him that he is seeing with its eyes, and hearing with its ears. this will usually be the great difficulty of the operation. 4. let him then cause that imagined figure to rise in the air to a great height above the earth. 5. let him then stop and look about him (it is sometimes difficult to open the eyes) 6. probably he will see figures approaching him, or become conscious of a landscape. let him speak to such figures, and insist upon being answered, using the proper pentagrams and signs, as previously taught. 7. let him travel at will, either with or without guidance from

LIBER ALEPH

lesh, to the obtaining of the empery of the universe. s liber aleph vel cxi 50 ac de modo quo operet lex magica (of the way magical law works) ive ear attentively, o my son, while i expound unto thee the true doctrine of magick. every force acteth, in due proportion, on all things with which it is connected. thus a burning forest causes chemical change by combustion, and giveth heat and motion to the air about it by the operation of physical laws, and exciteth thought and emotion in the man whom it reacheth through his organs of perception. consider (even though it were but legend) the fall of the apple of isaac newton, its effect upon the spiritual destinies of man! consider also that no force cometh ever to the end of its work! the air that is moved by my breath is a disturbance or chang

ow is colour real or material to a blind may or a law mathematical true to a man that is imbecile or demented? all things therefore exist in one form or another; but the reality of any, though in itself absolute, is in regard of its relation with any other thing dependent upon the intercourse and language between them, conscious or unconscious. consider azote, that hath nigh four parts in five of the air, how it is not real to the perception of any human sense, but yet most real to our lungs, diluting the oxygen, by whose love we were else violently combust. s the book of wisdom or folly 203 zt de aphorismo ubi dico: omnia sunt (of the aphorism in which i declare: all things exist) y son, long did i await thee, yearning, and with pride and great gladness did i bid thee welcome to my city o

LIBER ARARITA

er and deeper into the mire of things! farther and farther into the never-ended expansion of the abyss. 1. the great goddess that bendeth over the universe is my mistress; i am the winged globe at her heart. 2. i contract ever as she ever expandeth. 3. at the end it is all one. 4. our loves have brought to birth the father and creator of all things. 5. he hath established the elements, the athyr, the air, the water, the earth, and the fire. 6. he hath established the wanderings stars in their courses. 7. he hath ploughed with the seven stars of his plough, that the seven might move indeed, yet ever point to the unchanging one. 8. he hath established the eight belts, wherewith he hath girdled the globes. 9. he hath established the trinity of triads in all things, forcing fire into fire, and

the crown. 13. and these twelve rays are one. 13 vii a 0. then in the might of the lion did i formulate unto myself that holy and formless fire, cdq, which darteth and flasheth through the depths of the universe. 1. at the touch of the fire qadosh the earth melted into a liquor clear as water. 2. at the touch of the fire qadosh the water smoked into a lucid air. 3. at the touch of the fire qadosh the air ignited, and became fire. 4. at the touch of the fire qadosh, o lord, the fire dissipated into space. 5. at the touch of the fire qadosh, o lord, the space resolved itself into a profundity of mind. 6. at the touch of the fire qadosh the mind of the father was broken up into the brilliance of our lord the sun. 7. at the touch of the fire qadosh the brilliance of our lord was absorbed in th

LIBER CCCXXXV ADONIS

r the first liens of liesse not to me.but to her! 3rd maiden. here the quintessence of dream and delight, evoking the presence of savour to sight! 4th maiden. list to the trill and the ripple and roll of a tune that may thrill thee through sense to the soul! 5th maiden. look on the fairest, the masterless maid! ere thine eye thou unbarest, i flicker, i fade. all. wake! as her garland is tossed in the air when the nymph meets apollo, our forehead is bare. we divide, we disperse, we dislimn, we dissever, for we are but now, and our lady for ever [they go out. esarhaddon. i dreamed of thee! dreams beyond form and name! it was a chain of ages, and a flash liber cccxxxv 6 of lightning.which thou wilt.since.oh i see nothing, feel nothing, and am nothing.ash of the universe burnt through! astarte

and we to be merry! women. we shall be solemn and grave and alluring, you be the column upstanding, enduring. we be the ivy and vine to entwine. my mouth on your mouth, and your mouth on mine! adonis 15 men. burnish our blades with your veils, merry maids! women. sever their cords with the scales of your swords! men. as a whirlwind that licks up a leaf let us bear you, an aureate sheaf adrift in the air! women. as a butterfly hovers and flits, let us guide to bewilder your wits bewitched by a bride! men. now, as the stars shall encircle the moon, our ranks let us marshal in time and in tune! women. leading our lady and lord to the feast, ere the night be abroad, the black rose of the east! men and women. arise! arise! the feast is spread, the wine is poured; the singers wait eager to lure

LIBER CCXLII AHA

as first published in equinox i (7. in the 1913 .syllabus. it was declared to be liber cccxxxv in class c (335 (c) ordo templi orientis. key entry and initial proof reading by w.e. heidrick for o.t.o. further proof reading, formatting &c. by frater t.s. for celephais press. this e-text last revised 09.07.200 eliber ccxlii aha! the sevenfold mystery of the ineffable love; the coming of the lord in the air as king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a a by their very dutiful servant, an aspirant to their sublime

nakes 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 unconquerable germ identical. a sparrow fs fall were the destruction of the all! more; know that this surpasses skill to expres

, in sooth, their brethren. there fs the vision called the lion of the light, a brand of ruby flame and emerald waved by the hermeneutic hand. there is the chalice, whence the flood of god fs beatitude of blood flames. o to sing those starry tunes! o colder than a million moons! o vestal waters! wine of love wan as the lyric soul thereof! there is the wind, a whirling sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart whe

st a thrill through the great vision. all the light went out in an immortal night, the world annihilated by the opening of the master fs eye. how can i tell it? olympas. master, master! a sense of some divine disaster abases me. liber ccxlii 22 marsyas. indeed, the shrine is desolate of the divine! but all the illusion gone, behold the one that is! olympas. royally rolled, i hear strange music in the air! marsyas. it is the angelic choir, aware of the great ordeal dared and done by one more brother of the sun! olympas. master, the shriek of a great bird blends with the torrent of the thunder. marsyas. it is the echo of the word that tore the universe asunder. olympas. master, thy stature spans the sky. marsyas. verily; but it is not i. the adept dissolves.pale phantom form blown from the b

und her limbs the gauze, clothe light, and show the virgin sun a lemon-pale medallion! thence leap we leashless to the goal, stainless star-rapture of the soul. so the altar-fires fade as the godhead is displayed. nay, we stir not. everywhere is our temple right appointed. all the earth is faery fair for us. am i not anointed? the sigil burns upon the brow at the adjuration.here and now. olympas. the air is laden with perfumes. marsyas. behold! it beams.it burns.it blooms* olympas. master, how subtly hast thou drawn the daylight from the golden dawn, aha! 37 bidden the cavernous mount unfold its ruby rose, its cross of gold; until i saw, flashed from afar, the hawk fs eye in the silver star! marsyas. peace to all beings. peace to thee, co-heir of mine eternity! peace to the greatest and th

LIBER CHANOKH

he lord and king of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha alga exarp [make the invoking pentagram of air in these names: hwhy yj la ydc] and elohim said: let us make adam in our own image, after our likeness, and let them have dominion over the fowls of the air. in the names of hwhy and of yj la ydc, spirits of air, adore your creator [with air-dagger (or other suitable weapon) make the sign of aquarius] in the name of lapr and in the sign of the man, spirits of air, adore your creator [make the cross] in the names and letters of the great eastern quadrangle, spirits of air, adore your creator [hold dagger aloft] in the three great secret names o

alley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invoking pentagram of earth and pronouce this name ]lm ynda] and elohim said: let us make man in our own image; and let them have dominion over the fish of the sea and over the fowl of the air; and over every creeping thing that creepeth upon the earth. and the elohim created ath-ha-adam: in the image of the elohim created they them; male and female created they them. in the name of ]lm ynda and of the bride and queen of the kingdom; spirits of earth, adore your creator [make the sign of taurus] in the name of layrwa, great archangel of earth, spirits of earth, adore your creato

ledge to move every gate, and to call out as many as you please, or shall be thought necessary (working of 12th april 1584, tfr p. 177. 17: disregard crowley.s footnote. there is no indication in the digests or in tfr that this name should be varied according to the aire being invoked, and there is no particular connection between the name idoigo, which appears on the vertical bar of the cross in the air of air sub-quadrant, and the first aire; the names of the parts contained in the first aire are all drawn from the water tablet. there was some confusion in the communication of this name, it was initially gives as iduigo but corrected shortly afterwards. 18: most other printed versions of the calls give moooah here (the final .e. is just a product of crowley.s phonetic rendering. probably

LIBER CLXV A MASTER OF THE TEMPLE

, finding it reached to the neck. looked up, and could discern the star clearly. someone said you must travel up through the roof to the star. did so, and discovered i was without clothes. some time elapsed before i could get near the star, but on doing so i was whirled round it three times and alighted. then became conscious that the body had given place to a flame only. ascended as a flame into the air. became dimly conscious that the flame was in the heart of a larger body. strove still to rise, but came to blackness. returned and disrobed. gave thanks and entered diary [this is very good indeed, as a start. it should be repeated with everincreasing persistence. the time occupied tells me its faults more than the text. a good rising should take 1? to hours. o.m] nov. 28, 11:5 to 11:27 p

LIBER CORDIS CINCTI SERPENTE

ted me for thy bridal chamber. 32. they fled away at thy coming; i was alone before thee. 33. i trembled at thy coming, o my god, for thy messenger was more terrible than the death-star. liber cordis cincti serpente svb figvra ynda 19 34. on the threshold stood the fulminant figure of evil, the horror of emptiness, with his ghastly eyes like poisonous wells. he stood, and the chamber was corrupt; the air stank. he was an old and gnarled fish more hideous than the shells of abaddon. 35. he enveloped me with his demon tentacles; yea, the eight fears took hold upon me. 36. but i was anointed with the right sweet oil of the magister; i slipped from the embrace as a stone from the sling of a boy of the woodlands. 37. i was smooth and hard as ivory; the horror gat no hold. then at the noise of t

LIBER CXCVII STORY OF SIR PALAMEDES

rode on sir palamede the saracen. 5 ii behold! arabia.s burning shore rings to the hoofs of many a steed. lord of a legion rides to war the indomitable palamede. the paynim fly; his troops delight in murder of many a myriad men, following exultant into fight sir palamede the saracen. now when a year and day are done sir palamedes is aware of blue pavilions in the sun, and bannerets fluttering in the air. forward he spurs; his armour gleams; then on his haunches rears the steed; above the lordly silk there streams the pennon of sir palamede! aflame, a bridegroom to his spouse, he rides to meet with galliard grace some scion of his holy house, or germane to his royal race. but oh! the eyes of shame! beneath the tall pavilion fs sapphire shade there sport a band with wand and wreath, languor

dews of horror rise and drench sir palamede the saracen. then, rising from the hideous meal, he plunges to the land of men with nerves renewed and limbs of steel. who is the naked man that rides yon tameless stallion on the plain, his face like hell.s? what fury guides the maniac beast without a rein? who is the naked man that spurs a charger into camelot, his face like christ.s? what glory stirs the air around him, do ye wot? sir arthur arms him, makes array of seven times ten thousand men, and bids them follow and obey sir palamede the saracen. 16 vi sir palamede the saracen the earth from murder hath released, is hidden from the eyes of men. sir arthur sits again at feast. the holy order burns with zeal: its fame revives from west to east. now, following fortune.s whirling-wheel, there

steth horribly. as if a thirty couple hounds are in his belly questeth he. beneath him? heareth he aright? he leaps to.sfeet.a wonder shews: steep dips a stairway from the light to what obscurity god knows. still never a tremor shakes his soul (god praise thee, knight of adamant; he plungers to that gruesome goal firm as an old bull-elephant! the broad stair winds; he follows it; dark is the way; the air is blind; black, black the blackness of the pit, the light long blotted out behind! liber cxcvii 70 his sword sweeps out; his keen glance peers for some shape glimmering through the gloom: naught, naught in all that void appears; more still, more silent than the tomb! ye now the good knight is aware of some black force, of some dread throne, waiting beneath that awful stair, beneath that p

s crawl. breathless with foolish haste they jog and jostle, all for naught! they scrawl vain things all night that they disown ere day. they call and bawl and squall hoarse cries; they moan, they groan. a stone hath better sense! and these among a cabbage-headed god they own, with wandering eye and jabbering tongue. he, rotting in that grimy sewer and charnel-house of death and dung, shrieks .how the air is sweet and pure! give me the entrails of a frog and i will teach thee! lo! the lure of light! how lucent is the fog! how noble is my cabbage-head! how sweetly fragrant is the bog .god fs wounds (sir palamedes said .what have i done to earn this portion? must i, the clean knight born and bred, sir palamedes, the saracen knight 73 sup with this filthy toad-abortion. nathless he stayed with

ands and knees doth start his hunt, goes questing up and down. so in the fields the peasant clown flies, shrieking, from the dreadful figure. but when he came to any town they caged him for a lunatic. quod he .would god i had the trick! the beast escaped from my devices; i will the same. the bars are thick, but i am strong. he wrenched in vain; then.what is this? what wild, sharp strain smites on the air? the prison smashes. hark .tis the questing beast again! then as he rushes forth the note roars from that beast fs malignant throat with laughter, laughter, laughter, laughter! the wits of palamedes float sir palamedes, the saracen knight 75 in ecstasy of shame and rage .o thou. exclaims the baffled sage .how should i match thee? yet, i will so, though doomisday devour the age. weeping, an

LIBER DCCCLX JOHN ST

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

eir redemption. sorry if i seem pessimistic about them! a nasty one for me, by the way, if they suddenly started buying me! i should have, in mere consistency, to cut my throat! calm yourself, my friend! there is no danger. 7.40. at home again and robed. am both tired and oppressed, even in my peace; for the day has been, and the evening is, close and hot, with a little fog, and, one may suspect, the air is overcharged with electricity. i will rest quietly with my mantra as hanged man, and perhaps sleep for a little. 8.10. no sleep.no rest for the wicked .tis curious how totally independent is mantra-yoga of reverie. i can say my mantra vigorously while my thought wanders all over the world; yet i cannot write the simplest sentence without stopping it, unless with a very great effort, and

as preliminary to the jumping about like a frog .i had omitted this, as one is so obviously the germ of the other. the hindus seem to lack a sense of proportion. when the yog, by turning his tongue back for one half-minute, has conquered old age, disease and death; then instead of having good time he patiently (and rather pathetically, i think) devotes his youthful immortality to trying to .drink the air through the crow-bill. in the hope of curing a consumption of the lungs which he probably never had and which was in any case cured by his former effort! 9.40. have been practising a number of these mudras and .sanas. concerning the vi.uddhi-cakra which is .of brilliant gold or smoke colour and has sixteen petals corresponding to the sixteen vowel sounds. one might make a good mantra of th

LIBER DOMINI

e those who possess no will, no desire, they are a waste of useful energy. comment: satan will ensure that these evolutionary dead-ends meet their justice. 37. cursed be all who deny my will, they can only win at the cost of their own purpose. comment: the fulfilment of mankind is in the path of satan, denial of this is a denial of one s true nature. 38. i am satan. i am the lord of the earth and the air. i am the master of power and will. my truth will never cease and my reality cannot be denied. i am the fire which burns all, the flame eternal. none can resist me. comment: the power of satan is the highest metacausal power we are aware of- it should be treated with reverence and respeevliber- svb figvra dxxxvi v a a publication in class b imprimatur: n. fra. a a 1 within his skull exist

LIBER LVII

ore easily read anm. to sacrifice to death is folly. lkt. thy kingdom shall be fortunate, for it is just. crp the tower of thy glory shall endure until the last days. there! that didn.t take two minutes; and belshazzar would have exalted us above daniel. similarly al, god, may be interpreted .his folly is justice. as it is written .the wisdom of this word is foolishness with god. or, by yetzirah .the air is his balance. as it is written .god made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament. or by meaning .the ox and the goad. i.e .he is both matter and motion. we here append a sketch ms by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. 28 liber lviii mystic readings of the

wr, the trinity.53 206. rbd, speech .the word of power. 207. rwa, light. contrast with bwa, 9, the astral light, and dwa, 11, the magical light. aub is an illusory thing of witchcraft (cf. obi, obeah; aud is almost= the kundalini force(.odic. force. this illustrates well the difference between the sluggish, viscous 9, and the keen, ecstatic 11.54 210. pertains to part ii. see liber 418. 214. jwr, the air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 21; the sum of the key-numbers of the tarot cards; hence an extension of the idea of 22, q.v. 270. i.n.r.i. see 5= 6 ritual. 280. the sum of the .five letters of severity. those which have a final form. kaph, mem, nun, pe, tzaddi. also the number of the squares on the sides

LIBER LXVII THE SWORD OF SONG

i dedicate these my best words [this book is so full of recondite knowledge of various kinds that it seems quite ineffective to annotate every obscure passage. where references and explanations can be concisely given this has been done] ii the sword of song i suppose. continued the knight, in a superior, but rather offended voice .if you would, please, sir .well, that. pronounced the knight, with the air of having thoroughly studied the question and reached a conclusion absolutely final and irreversible .that, goodness only knows. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons fade where constellations shone; numberless aeons brought us hither; numberless aeons beckon us on. the world is old, and i am strong. awake, awake, o sword of

ught him the sword and bade him smite withal: but he said: if countenance behold not countenance, then let the ten be five. and they wist that he but mocked them; for he did bend the sword fivefold and fashioned therefrom a star, and they all vanished in that light; yet the lotus abode nine-petalled and he cried .before the wheel, the axle. so he chained the sun,2 and slew the bull, and exhausted the air, breathing it deep into his lungs: then he broke down the ancient tower, that which he had made his home, will he nill he, for so long, and he slew the other bull, and he broke the arrow in twain; after that he was silent, for they grew again in sixfold order, so that this latter work was double: but unto the first three he laid not his hand, neither for the first time, nor for the second

tient woman bearing a bright crown of gold, studded with gems, one on each knee. dressed in rags she was, and squatted clumsily on the sand. a horn grew from her forehead; and she spat black foam and froth. foul was the hag and evil, yet our father bowed down flat on his face to the earth .holy virgin of god. said he .what dost thou here? what wilt thou with thy servant. at that she stank so that the air gasped about her, like a fish brought out of the sea. so she told him she was gathering simples for her daughter that had died to bury her withal. now no simples grew in the desert. therefore our father drew with his sword lines of power in the sand, so that a black and terrible demon appeared squeezing up in thin flat plates of flesh along the sword-lines. so our father cried .simples, o

ngel tuphtuphtuphal, the right eye; to the archdevil upsusph, the left eye; the parts thereof in trust to be divided among their servitors; as the right cornea, to aphlek; the left, to urnbal;.mighty spirits are they, and bold! to the archdevil rama,3 the right ear and its parts; to the archangel umumatis, the left ear and its parts; the teeth to two-and-thirty letters of the sixfold name: one to the air, and fifteen to the rain and the ram, and ten to the virgin, and six to the bull; the mouth to the archangels alalal and bikarak, lip and lip; the tongue to that devil of all devils yehowou.4 ho, devil! canst thou speak? 1 col. olcott, the theosophist. 2? the spirt of motor-cars. 3 vishnu, the preserver. 4 jehova. sedes profunda paimonis. oculi nox secreta. portae silentium partitio. 90 ap

LIBER LXXVIII

he palm thereof a cup, resembling that of the stolistes. from it rises a fountain of clear and glistening water: and sprays falling on all sides into clear calm water below, in which grow lotuses and water-lilies. the great letter h of the supernal mother is traced in the spray of the fountain. it symbolizes fertility.productiveness, beauty, pleasure, happiness, etc. iii the root of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes invoked, as contrasted with natural force: for it is the invocation of the sword. raised upw

in and fortune; but nothing beyond: as it were, at the very pinnacle of success. old age, slothfulness; great wealth, yet sometimes loss in part; heaviness; dullness of mind, yet clever and prosperous in money transactions. malkuth of (riches and wealth. herein are hywal and hyuhh set over this decan as angel rulers. xxvii the lord of peace restored two of swords or pikes two crossed swords, like the air dagger of a z.a.m, each held by a white radiant angelic hand. upon the point where the two cross is a rose of five petals, emitting white rays. at the top and bottom of the card are two small daggers, supporting respectively the symbol= thus, and g representing the decanate. contradictory characters in the same nature, strength through suffering; pleasure after pain. sacrifice and trouble

LIBER MMCMXI NOTE ON GENESIS

z1: b at the ending of the night at the limits of the light thoth stood before the unborn ones of time then was formulated the universe. r then came forth the gods thereof, the aons of the bornless beyond. a then was the voice vibrated. c then was the name declared* the hand of god, always the symbol of his power. remember in the description of the .caduceus (see .the temple of solomon the king) the air symbol vibrating between them [also y, f, is a mercurial sign, and thoth is mercury, though on a higher plane. the hermit, with his lamp and wand, is hermes, who guides the souls of the dead, in the greek ritual of 0= 0..p. the name \c, the spirit of god, second deity-name in the law, the trigrammaton, or threefold name, by which the universe came forth. a note on genesis 15 t at the thres

LIBER O

, and so to the feet (d) the moment that it appears to touch the feet, quickly advance the left foot about twelve inches, throw forward the body, and let the hands (drawn back to the side of the eyes) shoot out, so that you are standing in the typical position of the god horus* and at the same time imagine the name as rushing up through the body, while you breathe it out through the nostrils with the air which has been till then retained in the lungs. all this must be done with all the force of which you are capable (e) then withdraw the left foot, and place the right forefinger. upon the lips, so that you are in the characteristic position of the god harpocrates. 5. it is a sign that the student is performing this correctly when a single .vibration. entirely exhausts his physical strength

e-ho-wau, adonai, eheieh, agla.9 (x) extending the arms in the form of a cross,10 say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the .qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. svb figvra vi. 7 the pentagrams of spirit invoking yt sa banishing equilibrium of actives, name: a h i h (eheieh. equilibrium of passives, name: a g l a (agla. the signs of the portal (see illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asund

he proper magical weapons) as enveloping his physical body, or standing near to and in front of him. svb figvra vi. 13 3. let him then transfer the seat of his consciousness to that imagined figure, so that it may seem to him that he is seeing with its eyes, and hearing with its ears. this will usually be the great difficulty of the operation. 4. let him then cause that imagined figure to rise in the air to a great height above the earth. 5. let him then stop and look about him (it is sometimes difficult to open the eyes) 6. probably he will see figures approaching him, or become conscious of a landscape. let him speak to such figures, and insist upon being answered, using the proper pentagrams and signs, as previously taught. 7. let him travel about at will, either with or without guidanc

LIBER RV VEL SPIRITUS

ic movements of which the practitioner is unconscious, but of whose result he is aware. this result is that the body hops gently from place to place. after the first two or three occurences of this experience .sana is not lost. the body appears (on another theory) to have lost its weight almost completely, and to be moved by an unknown force (d) as a development of this stage, the body rises into the air, and remains there for an appreciably long period, from a second to an hour or more. let him further investigate any mental results which occur. 6. third practice. in order both to economize his time and to develop his powers, let the zelator practise the deep full breathing which his preliminary exercises will have taught him during his walks. let him repeat a sacred sentence (mantra) or

LIBER THISHARB

and minutely. here, for example, is a body erect and motionless. let the adept consider the many forces which maintain it; firstly, the attraction of the earth, of the sun, of the planets, of the farthest stars, nay, of every mote of dust in the room, one of which (could it be annihilated) would cause that body to move, although so imperceptibly. also, the resistance of the floor, the pressure of the air, and all other external conditions. secondly, the internal forces which sustain it, the vast and complex machinery of the skeleton, the muscles, the blood, the lymph, the marrow, all that makes up a man. thirdly, the moral and intellectual forces involved, the mind, the will, the consciousness. let him continue this with unremitting ardour, searching nature, leaving nothing out. 28. next l

LIBER V

ord ehma! 23. perform the spiral dance, moving deosil and whirling widdershins. each time on passing the west extend the wand to the quarter in question, and bow: a "before me the powers of la (al, to west) b "behind me the powers of al (la, to east) c "on my right hand the powers of la (al, to north) d "on my left hand the powers of al (la, to south) e "above me the powers of sht (ts, leaping in the air) f "beneath me the powers of sht (ts, striking the ground) g "within me the powers (in the attitude of phthah erect, the feet together, the hands clasped upon the vertical wand) h "about me flames my father's face, the star of force and fire" i "and in the column stands his six-rayed splendour (this dance may be omitted, and the whole utterance chanted in the attitude of phthah) the final

LIBER V VEL REGULI

hild) let him utter the word! 23. perform the spiral dance, moving deosil and whirling widdershins. each time on passing the west extend the wand to the quarter in question, and bow: a .before me the powers of la (to west) b .behind me the powers of al (to east) c .on my right hand the powers of la (to north) d .on my left hand the powers of al (to south) e .above me the powers of sht (leaping in the air) f .beneath me the power of sht (striking the ground) g .within me the powers (in the attitude of ptah erect, the feet together, the hands clasped upon the vertical wand) h .about me flames my father fs face, the star of force and fire. i .and in the column stands his six-rayed splendour (this dance may be omitted, and the whole utterance chanted in the attitude of ptah) the final gesture

LIBER XCV THE WAKE WORLD

ly, one could see the most mysterious shapes, like great bats with women.s via c v. dens via r v. caput domus viii v. splendor via q v. cranium liber xcv 8 faces, and blood dripping from their mouths, and creatures partly wolves and partly men, everything changing one into the other. and we saw shadows like old, old, ugly women, creeping about on sticks, and all of a sudden they would fly up into the air, shrieking the funniest kind of songs, and then suddenly one would come down flop, and you saw she was really quite young and ever so lovely, and she would have nothing on, and as you looked at her she would crumble away like a biscuit. then there was another passage which was really too secret for anything; all i shall tell you is, there was the most beautiful goddess that ever was, and s

us honeymoon, and i had a beautiful baby, and then i remembered myself, but only just in time, and said .kiss me. and he kissed me and said .my goodness! but that was a near thing that time; my little girl nearly went to sleep. most people who reach the seventh house stay there all their lives, i can tell you. it did seem a shame to go on; there was such a flashing green star to light it, and all the air was filled with amber-coloured flames like kissed. and we could see through the floor, and there were terrible lions, like furnaces for fury, and they all roared out .holy! holy! holy. and leaped and danced for joy. and when i saw myself in the mirrors, the dome was one mass of beautiful green mirrors, i saw how serious i looked, and that i had to go on. i hoped the fairy prince would look

nd sapphire. the centre of the floor is a pool of purest aquamarine, and in it is water, only you can see every drop as a separate crystal, and the blue tinge filtering through the light. above there hangs a calm yet mighty globe of deep sapphirine blue. round it there were nine mirrors, and there is a noise that means when you understand it .joy! joy! joy. there are violet flames darting through the air, each one a little sob of happy love. one began to see what the dream-world was really for at last; every time any one kissed any one for real love, that was a little throb of violet flame in this beautiful house in the wake-world. and we bathed and swam in the pool, and were so happy you can.t think. but they said .little girl, you must pay for the entertainment [i forgot to tell you ther

e much more wonderful than that] so i asked what i must pay, and they said .you are now mistress of all these houses from the fourth to the ninth. you have managed the servants. hall well enough since your marriage; now you must manage the others, because till you do you can never go on to the third house. so i said .it seems to me that they are all in perfectly good order. but they took me up in the air, and then i saw that the outsides were horribly disfigured with great advertisements, and every single house had written all over it: first house this is his majesty.s favourite residence. no other genuine. beware of worthless imitations. come in here and spend life! come in here and see the serpent eat his tail! so i was furious, as you may imagine, and had men go and put all the proper n

has learnt to know and enjoy. now when one is a princess it is very important to have good manners, so you have to go into the passage, and take one on each arm, and go through with them singing and dancing; and if you hurt the feelings of either of them the least little bit in the world it would show you were not really a great lady, only a dress lady, and there is a man with a bow and arrow in the air, and he would soon finish you, and you would never get to the third house at all. but the real serious difficulty is the outdoors. you have to leave the house of love, as they call the fourth house. you are quite, quite naked: you must take off your husband-clothes, and your babyclothes, and all your pleasure clothes, and your skin, and your flesh, and your bones, every one of them must co

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

the thulur and is not attested anywhere in poetry. in skaldskaparmal snorri has odin setting forth to obtain the mead. he comes upon nine slaves who are cutting hay and sharpens their scythes with a whetstone he has brought along. the scythes are so much sharper that each of the slaves wants the whetstone for himself, and as they are contending over who might purchase it, odin throws the hone in the air. as they scramble to get it, they cut each other fs throats. at this point we learn that these slaves worked for baugi, and odin, calling himself bolverk (evil-deed, offers to do the work of nine men, for a wage of one drink of the mead. baugi says that suttung alone controls the mead but that he will help. after the summer work season is over, bolverk/odin asks for his payment, and when s

s on a rock on a seat that will be covered at high tide, the dwarfs give him the mead of poetry. suttung puts it into the mountain hnitbjorg, storing it in odrerir and two other vessels, bodn and son, under the care of his daughter gunnlod. odin sets off to giantland calling himself bolverk (evil-deed. he comes upon the nine slaves of the giant baugi, suttung fs brother, and tosses a whetstone in the air. as the slaves rush to catch the whetstone, the scythes they are carrying swing about, and they are all killed. odin then takes service with baugi and agrees to do the work of the nine slaves for one drink of the mead of poetry. when the wages are due they apply to suttung, but he refuses to pay. odin produces a drill called rati( gtraveler h or gmadman h) and has baugi drill a hole into h

eet stockholm/dagli orti) the hero king hadingus is brought into contact by a one-eyed old man with a wanderer called liserus. together they challenge lokerus, lord of kurland, but they are defeated. they ride away from the battle on a horse to the old man fs home, and hadingus is given a potion that invigorates him. on the return ride hadingus looks down to see that the horse is speeding through the air. the connection with the world of the dead grants a special poignancy to one of the kennings in which sleipnir turns up as a horse word. this is gsea-sleipnir, h which ulf uggason used in the section of his husdrapa describing baldr fs funeral. the kenning stands for baldr fs funeral ship. baldr fs funeral was one of the scenes carved as decoration in the hall of olaf pai (peacock) in west

LUCIFERIAN SORCERY

ric aspect of the craft, when the nightside waking dreamer transforms the dream body and those of his/her familiar into the night owl, go forth to feed quietly from the profane sleeper. the ritual of going forth by night announces the separation of the spirit from the flesh, thus the witches sabbat is the supreme luciferian awakening, and it is when we become just as lucifer, who is the spirit of the air whom resides upon the astral plane. below lucifer is the puzzle of the black one, being baphomet. baphomet, being the god form of sorcerers and magickians of chaos and witches sabbat currents, is the model of union. consider lilith, the witch queen of the sabbat and of lillitu, the succubus and vampire phantoms and samael, the fire djinn which is considered the same as asmodeus, their infe

he point of conscious understanding that is essential for the practice and life work of the craft of the wise. one may find considerable study in the four elements as described by robert cochrane of the clan of tubal cain. as is within all luciferian paths, the significance of individual study and obtainment of knowledge is paramount. the answers to all things, according to robert cochrane are in the air inspiration which is brought on the winds shall give the gift of answers to the many questions you may seek. the trees will bring power and the sea will bring patience, for as cochrane wrote, the sea is the womb which contains the memory of all things. you essentially will be brought to listen to the elements, observe and learn. the one who brings the mind in tune with his or her surroundi

ster, control and move on. you may use this circle for any rituals you wish, such as ceremonial or solitary workings. rituals of chaos and summoning may be done within this circle, and the grand witches sabbat circle may be used as the circle to perform both the bornless or headless one ritual and congress cum daemone or the ritual of the evil genius. it is the dual gnosis of light (headless one, the air aspect of lucifer) and darkness (set, the evil genius or isolated, separate psyche which is earth based. to sum it up: a few examples of use of the triple hermetic circle would be the following (but not limited to: high ceremonial sex magick (the union of gods and goddesses) workings of the antichrist (belarion armiluss al dajjal self transformation rituals) the infernal sabbat workings fa

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

of conscious understanding that is essential for the practice and life work of the craft of the wise. one may find considerable study in the four elements as described by robert cochrane of the clan of tubal cain. as is within all luciferian traditions, the significance of individual study and obtainment of knowledge is paramount. the answers to all things, according to robert cochrane (5. are in the air inspiration which is brought on the winds shall give the gift of answers to the many questions you may seek. the trees will bring power and the sea will bring patience, for as cochrane wrote, the sea is the womb which contains the memory of all things. you essentially will be brought to listen to the elements, observe and learn. the one who brings the mind in tune with his or her surroundi

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

necessary origin of humans from living wood, is related to the abenaki s special respect for all nature and other animals. the creation account in genesis also reflects a view of humans in relation to nature, one quite different from that of the abenaki. here humans are apart from and dominant over nature. god said of humans, let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth (genesis 1:26, king james version. fish, plants, and beasts were given by god to humans for food. beyond accounting for the origin of the world and life, myths can also provide explanations of why life is as it is or how many things came to be as they are. for example, the nuer people of

e something is happening over time. for example, a cup of hot coffee our system in this example will always cool down when left alone; it will not get hotter. this means that the heat energy of the hot coffee will flow in only one direction from the hot cup to the cooler world outside the cup and not the other way around. what is the result of this process? the coffee will obviously get cool, but the air in the room will become just a little warmer. if the room is large, you will not be able to notice with an ordinary thermometer that it got warmer. so now, let us repeat the experiment by modifying the system. the origins of life and the cosmos 111 this time, let us put the cup of hot coffee in a well-insulated small box and let us measure the temperature of both the coffee and the air in

tem. the origins of life and the cosmos 111 this time, let us put the cup of hot coffee in a well-insulated small box and let us measure the temperature of both the coffee and the air in the box as time goes by. we will observe that, as the temperature of the coffee goes down over time, the temperature of the surrounding air goes up. after a certain time, the temperature of the coffee and that of the air will be the same, and both will remain constant, in principle forever if the box is perfectly insulated. what has happened in this system? simply, the flow of heat energy from the coffee to the air has proceeded until both are at the same temperature, at which point the flow stopped. at this point, the system has reached temperature equilibrium. let us now turn to the meaning of entropy. o

the hot coffee in the box. at the beginning of the experiment, the system, the box, is highly ordered (or highly structured) as regards heat distribution because it contains a cup of hot coffee on the one hand and air at room temperature on the other hand. by definition, we say that the entropy of this system is low (its order, or structure, is high. but as time goes by, the coffee gets cool and the air gets warm, until both are at the same temperature. this is a state of maximum disorder as far as heat is concerned. there is no longer a temperature distinction between the coffee and the air, and no further heat energy exchange can occur between the two components of the system. if you stuck a thermometer at random in the box you would not be able to tell the difference between the cup of

the one hand, and a hemoglobin gene, on the other hand. later, the hemoglobin gene family 162 evolution and religious creation myths diversified further by gene duplication. these different hemoglobins play different roles today; for example, embryonic hemoglobin (epsilon) has higher affinity for oxygen than does adult hemoglobin because an embryo receives oxygen from its mother s blood, not from the air (figure 6.3. most people probably do not know that plants of the legume family (peas and beans, for example) have genes that code for proteins similar to hemoglobin. therefore, hemoglobin-like genes must have existed in ancient eukaryotes that lived before the plant/animal evolutionary split. to close this section on the evolution of the dna world, we now present a simplified timeline of t

MAGIC AND SPELLS

e united grand lodge of england. notes 1. emulation working, first lecture, first section. 2. francis a.yates, the rosicrucian enlightenment (london: ark, 1986, p. 209. 3. francis a.yates, the art of memidthe weave he world of toril is literally a magical place. all existence is infused with magical power, and potential energy lies untapped in every rock, every stream, every living creature, even the air itself. raw magic is the frozen stuff of creation, the mute and mindless will of being, suffusing every bit of matter and present in every manifestation of energy throughout the world. magic permeates the peoples of faer n as well as the lands. every town is home to mighty temples venerating the deities and housing clerics who call upon divine power to heal injury, ward against evil, and d

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

uco, simmias, and cebes. professor zeller, the great authority on ancient philosophies, has recently declared the writings of xenophon relating to socrates to be forgeries. when the clouds of aristophanes, a comedy written to ridicule the theories of socrates, was first presented, the great skeptic himself attended the play. during the performance, which caricatured him seated in a basket high in the air studying the sun, socrates rose calmly in his seat, the better to enable the athenian spectators to compare his own unprepossessing features with the grotesque mask worn by the actor impersonating him. the elean sect was founded by ph do of elis, a youth of noble family, who was bought from slavery at the instigation of socrates and who became his devoted disciple. plato so highly admired

undoubtedly the most interesting legend concerning simon is that which tells of his theosophic contests with the apostle peter while the two were promulgating their differing doctrines in rome. according to the story that the church fathers have preserved, simon was to prove his spiritual superiority by ascending to heaven in a chariot of fire. he was actually picked up and carried many feet into the air by invisible powers. when st. peter saw this, he cried out in a loud voice, ordering the demons (spirits of the air) to release their hold upon the magician. the evil spirits, when so ordered by the great saint, were forced to obey. simon fell a great distance and was killed, which decisively proved the superiority of the christian powers. this story is undoubtedly manufactured out of whol

, has demonstrated that the numerological powers of the letters forming the word abraxas when added together result in the sum of 365. the same author also notes that the name mithras when treated in a similar manner has the same numerical value. basilides caught that the click to enlarge the death of simon the magician. from the nuremberg chronicle. simon magus, having called upon the spirits of the air, is here shown being picked up by the demons. st. peter demands that the evil genii release their hold upon the magician. the demons are forced to comply and simon magus is killed by the fall. p. 26 powers of the universe were divided into 365 ons, or spiritual cycles, and that the sum of all these together was the supreme father, and to him he gave the qabbalistical appellation abraxas, a

lves were ignorant of his true character. so far as known, there exists no authentic account of the rites of serapis, but an analysis of the deity and his accompanying symbols reveals their salient points. in an oracle delivered to the king of cyprus, serapis described himself thus''a god i am such as i show to thee, the starry heavens are my head, my trunk the sea, earth forms my feet, mine ears the air supplies, the sun's far-darting, brilliant rays, mine eyes" several unsatisfactory attempts have been made to etymologize the word serapis. godfrey higgins notes that soros was the name given by the egyptians to a stone coffin, and apis was osiris incarnate in the sacred bull. these two words combined result in soros-apis or sor-apis "the tomb of the bull" but it is improbable that the egy

. in the groves and gardens were hot and cold springs. there were numerous temples to various deities, places of exercise for men and for beasts, public baths, and a great race course for horses. at various vantage points on the zones were fortifications, and to the great harbor came vessels from every maritime nation. the zones were so thickly populated that the sound of human voices was ever in the air. that part of atlantis facing the sea was described as lofty and precipitous, but about the central city was a plain sheltered by mountains renowned for their size, number, and beauty. the plain yielded two crops each year, in the winter being watered by rains and in the summer by immense irrigation canals, which were also used for transportation. the plain was divided into sections, and i

MASTERING WITCHCRAFT

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

he crossroads, guide of the dead "earende, the morning star" or even a string of his names from various pantheons like "mercury hermes odin thoth" whichever you prefer. the only important thing to remember is that the charm should summon up a mental image in your mind which in some way strikes your fancy and links the work in hand with an idea concerning mercury, such as wisdom, speed, starlight, the air, a crossroads at night, or even one of the classical images of mercury. it might be as well to consult a book of mythology at this point to acquaint yourself with some of mercury's traditional forms and attributes. sample of rune divination showing placement on a horoscope chart when you reach the number 64, finish by "sealing" the talisman with the words "so mote it be" and drawing three

crossroads at night, or even one of the classical images of mercury. it might be as well to consult a book of mythology at this point to acquaint yourself with some of mercury's traditional forms and attributes. sample of rune divination showing placement on a horoscope chart when you reach the number 64, finish by "sealing" the talisman with the words "so mote it be" and drawing three crosses in the air with your right forefinger above the paper (this is a very old method of sealing, or benediction, which was appropriated by the christian church from their pagan forebears) now your square of mercury will be charged and your deep mind fully attuned to the correct range of vibrations for the divination, which must be performed with the square kept either on your person or prominently displa

e nature of your visions. place this on one side for use later, and return to the first sheet now. taking the full-sized sigil in your right hand, as perge and fumigate three times with vassago incense, stating your magical intention each time "creature of paper, i name thee vassago. thou art vassago" transfer the paper to your left hand now, and taking your wand in your right, trace the sigil in the air above it three times, strongly visualizing a line of blue fire streaming from the tip of the wand and forming a great glowing sigil hanging in the air. again repeat the binding spell three times "creature of paper, i name thee vassago. thout art vassago" then, again with the wand, draw three crosses in the air above the symbol, and seal with the words "so mote it be" now, moving in a clock

l to record the shade's answers. finally, on your breast must hang the important pentacle of protection (this applies to any companions as well. at the first stroke of midnight, approach the west side of the altar table, facing east, and consecrate the photograph in the altar triangle with salt and water and incense. with the wand you must then trace an equal-armed cross surrounded by a circle in the air above the photograph, visualizing the symbol burning with a blue radiance as you did in vassago ritual. as you perform each of the consecrations, say these words: colpriziana offina alta nestera fuaro menut i name the [name of deceased] thou art [name of deceased. the circle cross you trace over the photograph is, like the triangle and pentacle, a witch symbol of great antiquity. some witc

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

side, some of them govern the empyrean heaven, others the primum mobil, others the first and second crystalline, others the starry heaven; there are also spirits of the heaven of saturn, which i call saturnites. there are jovial, martial, solar, venerean, mercurial, and lunar spirits; there are also (spirits) in the elements as well as in the heavens, there are some in the fiery region, others in the air, others in the water, and others upon the earth, which can all render service to that man who learns their nature, and knows how to attract them. furthermore, i wish to make thee understand that god hath destined to each one of us a spirit, which watches over us and takes care of our preservation; these are called genii, who are elementary like us, and who are more ready to render service

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

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

show them the pentacles, and receive them with kindness, gentleness, and courtesy; reason and speak with them, question them, and ask from them all things which thou hast proposed to demand. but if, on the contrary, they do not yet make their appearance, holding the consecrated knife in the right hand, and the pentacles being uncovered by the removal of their consecrated covering, strike and beat the air with the knife as if wishing to commence a combat, comfort and exhort thy companions, and then in a loud and stern voice repeat the following conjuration: conjuration here again i conjure ye and most urgently command ye; i force, constrain, and exhort ye to the utmost, by the most mighty and powerful name of god el, strong and wonderful, and by god the just and upright, i exorcise ye and c

, and in the name hoa, which david invoked, and he was delivered from the hand of goliath; and by the name yod, which solomon having named and invoked, he was found worthy to ask for and obtain in sleep the ineffable wisdom of god; and by the name yiai, which solomon having named and book one page 29 invoked, he was found worthy to have power over all the demons, potencies, powers, and virtues of the air. by these, then, and by all the other names of god almighty, holy, living, and true, we powerfully command ye, ye who by your own sin have been cast down from the empyreal heaven, and from before his throne; by him who hath cast ye down unto the most profound of the abysses of hell, we command ye boldly and resolutely; and by that terrible day of the sovereign judgment of god, on which all

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ly observe the precepts of the art which are necessary, and in observing the other solemnities necessary they will operate with a perfect assurance. it is, nevertheless, necessary to take care that when thou shalt have prepared any experiment thyself for the days and hours ordained, that it should be performed in clear, serene, mild, and pleasant weather, without any great tempest or agitation of the air, which should not be troubled by winds. for when thou shalt have conjured any spirits in any art or experiment, they will not come when the air is troubled or agitated by winds, seeing that spirits have neither flesh nor bones, and are created of different substances. some are created from water. others from wind, unto which they are like. some from earth. some from clouds. others from sol

which will give and will preserve unto thee my crown. but learn to triumph thyself over fear by wisdom, and the spirits will descend from heaven to serve thee. i, solomon, thy father, king of israel and of palmyra, i have sought out and obtained in my lot the holy chokmah, which is the wisdom of adonai. and i have become king of the spirits as well of heaven as of earth, master of the dwellers of the air, and of the living souls of the sea, because i was in possession of the key of the hidden gates of light. i have done great things by the virtue of the schema hamphorasch, and by the thirty-two paths of yetzirah. number, weight, and measure determine the form of things; the substance is one, and god createth it eternally. happy is he who comprehendeth the letters and the numbers. the lette

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

eh, asher ehyeh, zabaoth, elion, iah, tetragrammaton, shaddai, lord god most high, i do exorcise thee and do powerfully command thee, o thou spirit n, that thou dost forthwith appear unto me here before this circle in a fair human shape, without any deformity or tortuosity. and by this ineffable name, tetragrammaton iehovah, do i command thee, at the which being heard the elements are overthrown, the air is shaken, the sea runneth back, the fire is quenched, the earth trembleth, and all the hosts of the celestials, terrestrials, and infernals, do tremble together, and are troubled and confounded. wherefore come thou, o spirit n, forthwith, and without delay, from any or all parts of the world wherever thou mayest be, and make rational answers unto all things that i shall demand of thee. co

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

c. machariel seal psichiel seal tlanatiel seal zosiel seal acapsiel seal lerphiel seal amodiel seal tianabriel seal zachariel seal nathriel seal athesiel seal vrbaniel seal cumariel seal theurgia goetia 43 heraciel seal munetiel seal the conjuration "i conjure thee o thou mighty& potent prince icosiel &c" lemegeton: clavicula salomonis 44 soteriel his seal the 7th. spirit of these (that wander in the air) is called soteriel, who hath under his command 200 dukes& 200 companions who changeth every year their places, they have many to attend them, they are all good& very obedient& here we shall mention twelve of the chief dukes, whereof the first 6 one year& the other 6 the year following& so ruleth in order to serve their prince; who hath under them 1840 servants to attend on them, they are

m, their names& seals are as followeth &c. mudriel seal crucham seal bramsiel seal armoniel seal lemoniel seal charobiel seal andrucha seal manasael seal persifiel seal chremo seal note: see conjuration that follows: theurgia goetia 49 the conjurations appropriate to each rank the conjuration of the wandring princes "i conjure thee o thou mighty& potent prince bydiel, who wanderest here& there in the air, with thy dukes& other (of) thy servants spirits, i conjure thee bydiel that thou forthwith appear with thy attendance (attendants, in this first hour of the day, here before me in this crystal stone [or here before this circle] in a fair and comely shape to do my will in all things that i shall desire of you" note this mark* in the conjuration following& go on (from) there as it followeth

orthwith appear& observe this mark& go on (from) there in the following conjuration. the conjuration to the wandring dukes, how to call them forth and any other dukes that doth not wander, only leaving out [wandering here& there (in the air] and only for (the) prince say duke "i conjure thee o thou mighty& potent duke n, who wanderest here& there with thy prince n& other (of) his& thy servants in the air, i conjure thee n that thou forthwith appear& note this mark& go on (from) there in the following conjuration. the conjuration of those dukes that do not wander but belong to the princes that govern the points of the compass "i conjure thee o thou mighty duke n, who rulest under the prince or king n, in the dominion of the east, i conjure thee n, that thou appear forthwith^ alone or with t

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

verns him& thereby he may attain to all arts& sciences yea, to all the wisdom& knowledge that any mortal man can desire in this world. but note this, that these angels that are attributed to the fire hath more knowledge therein than any other, and those of the water hath more knowledge therein than any other, and also those of the earth hath knowledge therein than any other, and likewise those of the air. and to know which belongs to the fire, earth, air& water, observe the nature of the signs& you cannot err, for those that is attributed aries is of the same nature fiery& so the like in the rest, but if any planet be in that degree that ascends, then that angel is of the nature of the sign& planet both& observe the following method& you cannot but obtain your desire &c. here followeth a t

labor, for if a genijs be of the igneal hierarchy its in vain to observe him in any other season but when the enters these signs which is of his nature, that is. so if it be a genij of the earth, he is to be observed when the enters& so the like in the rest. otherwise thus: those genijs that are of the order of fire are to be observed in the summer quarter& those of the earth in autumn, those of the air in spring& those of the water in winter quarter. their offices is to do all things that are just& lawful in the sight of the great god jehovah& what is for our good& what shall concern the protection of our lives or beings or wellbeings& the doing good to our neighbors. ars paulina 21 now he that hath a desire to see his genijs ought to prepare himself accordingly. now if his genijs be of

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

on behoma reson gamaliall mackhamasmack baseh zadon hinmore molock ehaddon molack johiron& michael jodgea, i humbly implore thee rosen emolack thou everlasting god roson subbartha thou omnipotent& everlasting creator roson eloham thou god with us skimoy abomoth to bind& keep fast rosen elemoth mackhamasmack by thy divine power those evil& airy spirits baseh zadon of the spirit of flyes& spirit of the air hinnon& spirit of hinnon molock ehaddon with all the spirits of hidden treasure& the disturbers of mankind molack with the spirits of molack johinnon in chains in thy brazen urn michael with thy arch angel michael. the mighty oration by the most great& almighty power of alpha& omega, jehovah& emmanuel, and by him that divided the red sea& by that great power that turned all the waters& riv

MICHAEL FORD A RITE OF THE WEREWOLF

ons is not too far from realistic workings in the present time. lucifer is found in the higher octave of the sphere of saturn. this mighty angel12 is a revealed source of black light, or intelligence/development/wisdom. lucifer is also a source of brilliance, a state of gnosis from which the sabbatic practitioner emerges. it is in this highest empyrean13 realms of which light is best experienced, the air and astral plane, from which all wind rushes about you like a tornado, where flame and sun envelopes your being and your astral body is purified by flame. the embodiment of wisdom in western occultism is view in the anthropomorphic form of baphomet, called also the sabbatic goat14. the baphometic angel-daemon who resides above a globe (solar) sphere inbetween twilight and night, two moons

MICHAEL FORD BOOK OF CAIN

n took to the desert sun yet again. i grew more tired and had very little water left in my flask, and the sun grew in its heat. my veil which covered my head was salt filled and gray with dirt and sand, what was once white was now soiled. by the noon tide hour i did indeed approach what was caves, i felt a sense of isolation here, yet i was being watched. the sea was violent and still comforting. the air was hot with noxious heat, pouring through my veil as i walked along, tired and aching from this desolate journey. it was here that i heard strange noises, coming from the caves. i begin to have my vision falter, and i grew more and more weak. in confusion and utter exhaustion i fell to my knees, trembling in the heat of the day. i could go on no more, stagnant and decrepit the very sun ha

of the caves, i grew strong again and learned arts which were taught to me by lilith. she was terror, yet kindness in one kiss. i understood that she was the first wife of adam, who then drank of the serpent s wisdom and became immortal in the shadows, she walked between time. i learned how to extend and make flesh my shadow, and desires that i slowly became like my father, who was the prince of the air and of flame. lilith showed me the knowledge of dreams, how she may always speak to me from this inbetween time. i first understood the ecstasy of transformation, of become like a beast, and of flight. mother lilith summoned great shadows which obeyed her, and i learned how they may obey me as well. after a period of working with such arts, lilith then revealed a darker path. lilith drank

e which surrounds is the circle of fiery will and spirit of the spirit. lilith showed me the art of the sabbat, and how i may become al-aswad at will. the shadow was grown and made strong by the arts of ahriman, who was as darkness. the beast became human flesh, and i was able to become both. i was brought in union and great ecstasy the harmony of the celestial heights of my father s realm, being the air and fire. i was also shown and taught the arts of the lower realm, called a secret place known as arezura, that shadow and flame was the mastery over the earth. i was blessed again with the mark of cain which is the distinct mark of our lord the devil, which is the self in perpetual opposition which breeds strength and development. the mark of the devil was the initiation mark of azazel an

MICHAEL FORD WITCHMOON

projected by a haunting collection of voices, each seeming so far away yet growing near you. there is no light, save from a crescent moon which is below you and not above. the sky is reversed and the moon is blood red. above you see nothing but sheer impenetrable darkness, nothingness. fear is twisting it's gray hand across your throat and you seek to control yourself. will must preserve you. in the air you notice several spirals of what appears to be white and gray funnel clouds, like a small tornado. this funnel cloud seems to project a kind of screeching sound, which disappears again into the night. you feel strangely at home in this place, wondering if you have known it before. you see a black tower in the distance, from which the sound of wolves and female voices chanting a mantra gr

sis, this rite and sate of being is the higher octave of saturn, from which one may ascend through from the darkness or demonium of the earth. the chant of going unto the luciferian sabbat86 86 by torch and burning light do i ascend to the highest aethyr. i call to the fire djinn who brought the spark to common clay that from the green and desert lands do i rise unto the company of the spirits of the air, to join in union with those of cunning fire spirits who illuminate in the flame of the sun! i do seek to go forth unto the angelic soul lucifer rising through my self emerald crowned bringer of light. i seek the gates of heaven and holy essence of the sun, that my spirit may become the essence of flame and creation. i shall go forth unto the empyrean gathering of the elphame to strengthen

to notice remains of the dead. mostly corpses, white eyes still lay intact within them. staring upon what must have been da ath. as i entered a chamber at the end of the corridor i understood that this room was an ancient mortuary, a room of rest as i would call it. a dozen or more corpses were at various points of the room. the scent was beautiful and cold, the smell of the dead floated through the air. covering all in a blanket of decay. this was not the rotting smell mind you, nothing so sickening, it was an ancient scent reminiscent of the dead. the dead in the room had another characteristic along with their 113 113 white eyeballs. they were also surrounded by a gray-blue colored energy field, which was their astral body. for some reason this form had not faded in death as in most ca

g to paint up the floor- because of carpetting or such- may wish to purchase a large piece of material and then paint the triangle upon it. at each point of the triangle a red candle should be placed. it is wise to prepare musick which involves rapid beats- perhaps voudon inspired musick or rhythm based recordings. a rather violent flavor should be present in the sounds which will pulsate through the air of the chamber. the sorcerer shall then paint upon his body such sigils as represent the beast and its lunar nature. a sigil involving the combination of sex- death- moon- birth sign can be formed as one power-packed unit. your sight shall then become much more focused, everything transforming into a fire spiral of self realization. clear your mind so it may enter into spheres of rapid and

ber. the red candles flickered at every movement i made, the atmosphere congealed, pulsating through with each heavy breath which i drew lustfully into my body. my heart beat began to slow, my sight was perfect- clear and defined- much more than normal. my normal eyesight is 20/20, but this was an enhanced sight of heightened senses, of passion and clear predatory instincts. tracing the sigils in the air i found myself struggling to restrain myself from howling fiercely within the closed chamber. i then undertook by control of will to slow my heart rate and focus well upon the demon sigil of marchosias. i was seeking a kind of knowledge, of myself and this spirit. each goetic demon elemental serves well in granting knowledge and insight unto the sorcerer who would know him/her self. after

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ack is the fact that these anomaliesare really the remains of an entire planet, that of tiamat. the waters of its great oceansbecame frozen in space. when they entered our atmosphere, they liquefied, depositingtheir often live contents on the surface of earth to the perplexion and bemusement ofwitnesses. when it was written in the book of revelation that the battle of armageddon would befought in the air, it seems to refer to either the ramifications of the destruction of a secondluminary in our own solar system or to the believable intergalactic war that strayed also intoour back yard (see the lost zodiac, and the works of erich v on daniken, immanuel v elik-ovsky, william bramley, david hatcher childress, and j. j. hurtak)as conjectured, the ensuing war of the air was obviously seen from

e12atlantis, alien visitation, and genetic manipulation changes and a flood which destroyed their civilization thousands of years before thebiblical cataclysm. in david ickes children of the matrix, we read: thirty-six underground cities have been discovered in cappadocia so far and some are hugecomplexes going down eight levels. the ventilation systems are so efficient that even eightfloors down the air is still fresh. thirty vast underground cities and tunnel complexes havealso been found near derinkuya in turkey. the hopi indians speak of an underground world called sipapuni where they say theirtribe originated. interestingly, g. warren shufelt discovered the underground tunnelsbeneath los angeles, which the hopi indians had for centuries believed were inhab-ited by a lizard race over 5

ltures of the world: and god saw that the wickedness of man was great in the earth, and that every imaginationof the thoughts of his heart was only evil continually. and it repented the lord that he hadmade man on earth, and it grieved him at his heart. and the lord said, i will destroy manwhom i have created from the face of the earth; both man, and beast, and the creeping thing,and the fowls of the air; for it repenteth me that i have made them (genesis 6-8. and there was war in heaven: michael and his angels fought against the dragon: and thedragon fought and his angels, and prevailed notand the great dragon was cast out that oldserpent, called the devil, and satan which deceiveth the whole world: he was cast out intothe earth, and his angels were cast out with him (revelation 12:7-12)

commentaries of more modern sources also, from those illustriousones who have contributed to our present civilization. here are just a few examples.from ovids metamorphosis: giants attacked the very throne of heavenjove struck them down. three times had poseidon (neptune, ventured with stern countenance to thrust his arms outof the water; three times he was unable to endure the scorching heat of the air. from platos timaeus: in one day and one fatal night, there came mighty earthquakes and inundations thatengulfed that warlike peoples. the people, terrified, could hardly breathemouths were drenched in blood, heads wal-lowed in bloodthe face was made pale by the evil wind. from platos critias: this vast power, gathered into one, endeavored to subdue with a blow our country and yoursand the

prevented resolution. this variable was unforeseen by either side and caused theend game to be delayed, literally by millennia. the variable had to do with the globalwar mentioned previously. the use of the weapons of mass destruction caused the planet earth itself to react vio-lently. it is written that the ferocity of the war caused the very moisture in the atmo-sphere to completely evaporate. the air was literally incinerated or irradiated. it waseither this conflagration or some other related event that effected the roche limit, andwhich caused a dramatic alteration in the magnetism of the earth. as a result, theearth deviated on its normal orbit and upset the movement of other neighboring plan-ets and bodies. the course variations allowed debris from the previously destroyedplanet, t

MICHAEL W FORD THE VAMPIRE GATE

ation identity. see #1. 3. as a luciferian your primary focus is the retention of knowledge that through experience it becomes wisdom, with that the assumption of power first internally and then externally as you see fit. the vampyre magickian is indeed luciferian, there is no difference in the ideological foundations. lucifer in the grimoire tradition of the middle ages is considered a spirit of the air, as his element is air just as his bride lilith, additionally he is the bringer of light as his direction is the east. lucifer as a vampyric spirit 9 is ahriman the prince of darkness. his wisdom is infernal and is hidden. all symbolism of vampyrism or vampirism as it is spelled is reflective of the spirit and astral plane. the name lucifuge means fly the light and reflects the nocturnal n

gick in which change begins within the self first. in order to prepare your initiatory experience if you chose in vampyric magick or sorcery, it is imperative that you align your mind with forces which are in direct control of the self. firstly, one must prepare under the process of asana, or posture. a posture which relaxes your body to the point of where you can feel energy flow between you and the air around you. often, ahrimanic yoga (liber hvhi) will give a foundation for which you may afterwards get in a more relaxed and focused state of mind. 26 when preparing to project, keep the spine straight and lay in a position with your arms and legs held straight out your arms should be resting at your side. focus on rising up out of your body. an excellent method of developing this is to sl

k to devour. use them to guard your body when projecting astrally. behemiron aquarius (jan 20 feb 17 -fixed air these demons have limbs whose arms are derived from behemoth, and the color of their forms are black and brown, they appear as awful beasts, like hippopotamus and an elephant, but crushed, or as if their skin was spread out flat over the body of a gigantic cockroach. they are spirits of the air and relate to begetting the new behemoth is the point of mastery of the earth from the spirit by continual force. neshimiron pisces (feb 18 march 19th -mutable water they neshimiron appear as stagnant watery blue, their forms are as hideous hag- women, almost skeletons, united to the bodies of serpents and fishes. the fish swim out of their sexual organs as well. the vampyre magickian may

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

MICHAEL WYNN THE SOUL TRAVELERS

noah was told to bring 2 of every animal so that earth may be repopulated after the flood waters subside. the vast majority of angels, nephilim, and mankind were killed in this flood which lasted for 40 days. before the waters subsided, noah released a raven from the ark to discover whether dry land was yet peaking above the waters, but it only flew back and forth. next noah released a dove into the air, and the bird returned with an olive branch, indicating to noah that there was indeed land nearby. with the waters subsiding, the ark would come to rest on a mountain named ararat. noah, his family, and the animals exited the ark and once more began to replenish the earth. after the decedents of noah (humanity) successfully repopulate the earth, they again lose the god s favor. instead of

uilt by the same method, and for the same purpose as the pyramids in egypt. the mayan people of southern mexico and guatemala say that their pyramids were built by beings with magical powers and that all they had to do was whistle and heavy rocks would move into place. the incan people, far south of the mayans, claim that the massive stones used to build their great structures was carried through the air to the sound of a trumpet. the mayan traditions state that their pyramids were where men became gods and the place where gods are made. curious that these far-flung civilizations would suggest that their pyramids were built the same way, and for the same reason. the pyramid as a symbol of transformation and rebirth survives to this day. i can t believe it s not fiction: stargates of egypt

outh, east, and west. south is only the opposite of north, and east is only the opposite of west, so in reality a boat has only 2 angles of freedom. what s more is that other boats may not share the same space with each other. a submarine, on the other hand, exists in a 3 dimensional world. like the boat, it can move north, south, east, and west, but unlike the boat, it can also move up and down. the air above is also a 3 dimensional space. a human, not being able to fly, has access to 2 dimensions and can only walk along the surface of the earth. a large wall, a river, or tall cliffs can spell the end for a journey on-foot. but a bird has access to another dimension, up and down. it would not be impeded by a wall, or river, or cliff. having access to another dimension, these terrain obsta

the astral plane are not human, and probably never were. simply put, these entities have nothing to do with your dead grandma. although many people imagine spirits as extremely concerned with the activities of humans, in truth many spirits are indifferent to humans. spirits and elementals see the earth as a 3-dimensional living environment, and as a result many spirits live beneath the ground, in the air, in the waters and oceans, and in wooded areas. what s more is that many of these beings will usually choose to live away from high concentrations of humans, and may be inclined to inhabit deserted regions; only a small percentage of elementals and spirits choose urban habitations. spirits are subject to the will of man by the working of magic, but they still have individual personalities

s are symbolic of their intentions, and represent an organized way to send commands to the magical program. the second major difference between our ritual and theirs is intense visualization. often, while uttering the words of the ritual, the magician is intensely visualizing things like energy being drawn into him, sent out of him, drawn from high above, or using it to trace invisible symbols in the air. at the beginning of the ritual the magician's imagination is essentially cleansed, where he begins to imagine everything in the world disappearing except that which he needs to complete the ritual at hand. the third difference regarding rituals involves invoking certain spirits to do certain jobs. while conducting a ritual, the priest will call upon higher forces, such as arch-angels, arc

MOODY RAYMOND A LIFE AFTER LIFE

they would just keep walking with their eyes straight ahead. as they came real close, i would try to turn around, to get out of their way, but they would just walk through me. further, it is invariably reported that this spiritual body is also weightless. most first notice this when, as in some of the excerpts given above, they find themselves floating right up to the ceiling of the room, or into the air. many describe a "floating sensation "a feeling of weightlessness" or a "drifting feeling" in association with their new bodies. normally, while in our physical bodies we have many modes of perception which tell us where our bodies and their various parts are in space at any given moment and whether they are moving. vision and the sense of equilibrium are important in this respect, of cour

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

MORALS AND DOGMA

ht kadosh. 31--inspector inquisitor 32--master of the royal secret. morals and dogma. lodge of perfection. morals and dogma [illustration] i. apprentice. the twelve-inch rule and the common gavel. force, unregulated or ill-regulated, is not only wasted in the void, like that of gunpowder burned in the open air, and steam unconfined by science; but, striking in the dark, and its blows meeting only the air, they recoil and bruise itself. it is destruction and ruin. it is the volcano, the earthquake, the cyclone--not growth and progress. it is polyphemus blinded, striking at random, and falling headlong among the sharp rocks by the impetus of his own blows. the blind force of the people is a force that must be economized, and also managed, as the blind force of steam, lifting the ponderous ir

gainst all evil influences and discouragements! faith is the saviour and redeemer of nations. when christianity had grown weak, profitless, and powerless, the arab restorer and iconoclast came, like a cleansing hurricane. when the battle of damascus was about to be fought, the christian bishop, at the early dawn, in his robes, at the head of his clergy, with the cross once so triumphant raised in the air, came down to the gates of the city, and laid open before the army the testament of christ. the christian general, thomas, laid his hand on the book, and said_"oh god! if our faith be true, aid us, and deliver us not into the hands of its enemies_ but khaled_"the sword of god_ who had marched from victory to victory, exclaimed to his wearied soldiers_"let no man sleep! there will be rest e

he hours worse than wasted in follies and dissipation, or misspent in useless and unprofitable studies; and we acknowledge, with a sigh, that we could have learned and done, in half a score of years well spent, more than we _have_ done in all our forty years of manhood. to learn and to do--this is the soul's work here below. the soul grows as truly as an oak grows. as the tree takes the carbon of the air, the dew, the rain, and the light, and the food that the earth supplies to its roots, and by its mysterious chemistry transmutes them into sap and fibre, into wood and leaf, and flower and fruit, and color and perfume, so the soul imbibes knowledge and by a divine alchemy changes what it learns into its own substance, and grows from within outwardly with an inherent force and power like th

an irrevocable act; but it does not incapacitate the soul to do right for the future. its consequences cannot be expunged; but its course need not be pursued. wrong and evil perpetrated, though ineffaceable, call for no despair, but for efforts more energetic than before. repentance is still as valid as ever; but it is valid to secure the future, not to obliterate the past. even the pulsations of the air, once set in motion by the human voice, cease not to exist with the sounds to which they gave rise. their quickly-attenuated force soon becomes inaudible to human ears. but the waves of air thus raised perambulate the surface of earth and ocean, and in less than twenty hours, every atom of the atmosphere takes up the altered movement due to that infinitesimal portion of primitive motion wh

rce soon becomes inaudible to human ears. but the waves of air thus raised perambulate the surface of earth and ocean, and in less than twenty hours, every atom of the atmosphere takes up the altered movement due to that infinitesimal portion of primitive motion which has been conveyed to it through countless channels, and which must continue to influence its path throughout its future existence. the air is one vast library on whose pages is forever written all that man has ever said or even whispered. there, in their mutable, but unerring characters, mixed with the earliest, as well as the latest signs of mortality, stand forever recorded, vows unredeemed, promises unfulfilled; perpetuating, in the movements of each particle, all in unison, the testimony of man's changeful will. god reads

MOTTA MARCELO THE COMMENTARIES OF AL

hter! welcome to board and to bed! welcome to trumpet and triumph; welcome to dirge and to death! it is we of thelema who truly love and respect woman, who hold her sinless and shameless even as we are; and those who say that we despise her are those who shrink from the flash of our falchions as we strike from her limbs their foul fetters. do we call woman whore? ay, verily and amen, she is that; the air shudders and burns as we shout it, exulting and eager. 0 ye! was not this your sneer, your vile whisper that scorned her and shamed her? was not "whore" the truth of her, the title of terror that you gave her in your fear of her, coward comforting coward with furtive glance and gesture? but we fear her not; we cry whore, as her armies approach us. we beat on our shields with our swords. ea

nse he knows nought, a drifter, both idle and violent, compact partly of fierce passions that burn up both himself and the other, but mostly of inert and characterless nonentity, with a little heaviness, dullness, and stupefaction for his only positive qualities. such are the 'fools' whom we despise. the man of thelema is vertebrate, organized, purposeful, steady, self-controlled, virile; he uses the air as the food of his blood; so also, were he deprived of fools he could not live. we need our atmosphere, after all; it is only when the fools become violent madmen that we need our cloak of silence to wrap us, and our staff to stay us as we ascend our mountain-ridge; and it is only if we go down into the darkness of mines to dig us treasure of earth that we need fear to choke on their poiso

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

on a throne, with lions crouching at her feet. she is sometimes depicted sitting in a chariot, drawn by lions. the principal seat of her worship, which was always of a very riotous character, was at crete. at her festivals, which took place at night, the wildest music of flutes, cymbals, and drums resounded, whilst joyful shouts and cries, accompanied by dancing and loud stamping of feet, filled the air. this divinity was introduced into crete by its first colonists from phrygia, in asia minor, in which country she was worshipped under the name of cybele. the people of crete adored her as the great mother, more especially in her signification as the sustainer of the vegetable world. seeing, however, that year by year, as winter appears, all her glory vanishes, her flowers fade, and her tr

ilst an eagle stands beside his throne. hera (juno. hera, the eldest daughter of cronus and rhea, was born at samos, or, according to some accounts, at argos, and was reared by the sea-divinities oceanus and tethys, who were models of conjugal fidelity.[16] she was the [39]principal wife of zeus, and, as queen of heaven, participated in the honours paid to him, but her dominion only extended over the air (the lower aerial regions. hera appears to be the sublime embodiment of strict matronly virtue, and is on that account the protectress of purity and married women. faultless herself in her fidelity as a wife, she is essentially the type of the sanctity of the marriage tie, and holds in abhorrence any violation of its obligations. so strongly was she imbued with this hatred of any immoralit

m she was so tenderly attached that her whole life was bound up in her, and she knew no happiness except in her society. one day, however, whilst persephone was gathering flowers in a meadow, attended by the ocean-nymphs, she saw to her surprise a beautiful narcissus, from the stem of which sprang forth a hundred blossoms. drawing near to examine this lovely flower, whose exquisite scent perfumed the air, she stooped down to gather it, suspecting no evil, when a yawning abyss opened at her feet, and aides, the grim ruler of the lower world, appeared from its depths, seated in his dazzling chariot drawn by four black horses. regardless of her tears and the shrieks of her female attendants, aides seized the terrified maiden, and bore her away to the gloomy realms over which he reigned in mel

advanced age, were believed to have been killed by their gentle arrows. but apollo did not always send an easy death. we see in the iliad how, when angry with the greeks, the "god of the silver bow" strode down from olympus, with his quiver full of death-bringing darts, and sent a raging pestilence into their camp. for nine days he let fly his fatal arrows, first on animals and then on men, till the air became darkened with the smoke from the funeral pyres. in his character as god of light, phoebus-apollo is the protecting deity of shepherds, because it is he who warms [71]the fields and meadows, and gives rich pastures to the flocks, thereby gladdening the heart of the herdsman. as the temperate heat of the sun exercises so invigorating an effect on man and animals, and promotes the grow

0]because she had but one son and daughter, and desired the thebans, for the future, to give to her the honours and sacrifices which they had hitherto offered to the mother of apollo and artemis. the sacrilegious words had scarcely passed her lips before apollo called upon his sister artemis to assist him in avenging the insult offered to their mother, and soon their invisible arrows sped through the air. apollo slew all the sons, and artemis had already slain all the daughters save one, the youngest and best beloved, whom niobe clasped in her arms, when the agonized mother implored the enraged deities to leave her, at least, one out of all her beautiful children; but, even as she prayed, the deadly arrow reached the heart of this child also. meanwhile the unhappy father, unable to bear th

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

and, keeping your eyes closed, visualize a golden square directly in front of you. this is the symbol of earth. using your own words, thank the spirits of earth for all their help to others in days gone by. thank them for being with you on this day and at this hour. remove the image from your mind. face east. visualize a blue circle in front of you. this is the symbol of air. thank the spirits of the air for all their help to others in days gone by. thank them for being with you on this day and at this hour. remove the image from your mind. face south. visualize a red triangle in front of you. this is the symbol of fire. thank the spirits of fire for all their help to others in days gone by. thank them for being with you on this day and at this hour. remove the image from your mind. face w

s and all places have always recognized the enormous level of magical power contained in the sex act. the idea behind the wide and traditional uses of sex in witchcraft is that at the moment of sexual climax you release a power that can be tapped for magical ends. the practice of sex magic is widespread. generally, something along these lines: the flickering light of candles illuminates the room. the air is heavy with sweet smelling, constantly burning incense. red and black drapes hang from the walls and an altar to the spirits of lasciviousness and sensuality is placed toward the north. its chief ornament is a well-oiled artificial phallus of marble or wood, tall black candles and a chalice. beside it is a small whip. if the ceremony is an all-night affair, sensuous music is played to he

pronounced lay-oh-lahm-amen. this completes the ritual and you can rest easy that nothing evil can come anywhere near you, and that all is good and positive around you. the flaming pentagram< perform the whole of the cabalistic cross ritual. with your left hand at your side, stretch out your right hand with the first and second fingers extended, to draw the sign of the elder gods (a pentagram) in the air before you. keep those two fingers together, and curl your thumb and your third and fourth fingers into the palm of your hand. draw the pentagram large, starting with your hand in the region of your left hip and sweeping smoothly upwards to the natural top limit. visualize the lines of the pentagram as white fire. when the pentagram is complete, draw back your hand and stab it through the

NECRONOMICON ALAZIF

hee and grant thy requests. but if he remaineth invisible to thine eye, blow the dust of ibn ghazi and he will immediately take his proper form. when thou wouldst banish what ye have called up eraze thou their sign with the scimitar of barzai and utter the words: caldulech! dalmaley! cadat (and seal with the sign of koth. nota: if on their appearance the spirits obstinately refuse to speak cleave the air thrice with the scimitar and say: adricanorom dumaso! and their tongue shall be loosened and they will be compelled to give true answer. ye adjuration of great cthulhu ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtan. a supplication to great cthulhu for those who would have power over his minions. in the day and hour of the moon with sun in scorpio prepare thou a waxen tablet and enscribe

pio prepare thou a waxen tablet and enscribe thereon the seals of cthulhu and dagon; suffumigate with the incense of zkauba and set aside. on hallowmas eve thou must travel to some lonely place where high ground overlooks the ocean. take up the tablet in thy right hand and make of the sign of kish with thy left. recite the incantation thrice and when the final word of the third utterance dieth in the air cast thou the tablet into the waves saying 'in his house at r'lyeh dead cthulhu waits dreaming, yet he shall rise and his kingdom shall cover the earth' al azif page 14 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 and he shall come unto you in sleep and show his sign with which ye shall unlock the secrets of the deep. ye incantation o thou that lieth dead b

ONYX TABLET OF SET

into the open is closely aligned to the first. in looking at the criteria presented by the aforementioned nobles, and at my own criteria, i asked myself this question "how many members of our current priesthood would meet all the criteria" should they? i have a proposal. i feel we should give our current priesthood an *overt* clean bill of health. we are trying to clarify matters here, and clear the air. how about some kind of a statement to the temple about our current priesthood (or to the priesthood about our current priesthood? we could include a boost, a vote of confidence, a belief that all will continue as it should. in talking to various members of the priesthood recently whose confidence wavered, i think it would help. reply to neilly on iii recognitions one of your most importan

fort within the priesthood concerning the changes. i personally haven't seen or talked with anyone concerned about their status as priest, but more just discomforted by an element of change which they voted for but which they certainly don't understand as well as we do. i too would like to "give our current priesthood an overt clean bill of health. we are trying to clarify matters here, and clear the air" dr. aquino has done a very good job of applauding the priesthood from time to time, and i agree with you that now would be a good time for another "pat on the back" for our priesthood, perhaps in hieroglyphs, or in the scroll, and at conclave. priesthood membership expulsion authority i understand there has been some recent discussion concerning the absolute authority of any iii+ to expel

PHILIP NEIL MYTHS LEGENDS EXPLAINED

i will break loose, and lead the hordes of the dead to war in a ship made from dead men s nails. the creation 12 the creation in the beginning, egyptian myth tells us, there was nothing but the dark endless ocean of nun. all the elements of life were in the ocean, inert and senseless. then the lord without limit came into being, and called himself re. he was alone. with his breath he created shu, the air, and with his spittle he created tefnut, moisture, and sent them out across the water. he caused the waters of nun to recede so that he had an island on which to stand. then he looked into his heart to see how things should be, and called forth from nun all the plants, birds, and animals. he spoke their names, and they came into being. shu and tefnut had two children: geb, the earth, and n

hould be, and called forth from nun all the plants, birds, and animals. he spoke their names, and they came into being. shu and tefnut had two children: geb, the earth, and nut, the sky. nut lay on top of geb and the sky mated with the earth. but shu was jealous and wrenched the sky away, holding her aloft, and pinning the earth down with his feet. the children of nut and geb were the stars. shu, the air shu, father of the goddess nut, can be identified by his ostrich plume. he is usually shown holding nut and geb, the sky and the earth, apart. ankh the ankh was the symbol of life and whoever possessed it had the power to give or take life from lesser persons. only gods, kings, and queens had the authority to hold an ankh. god of the western desert ha, the god of the western desert, wears

du gods, aspects of the great divine essence, named in one account of the creation as nebertcher, lord to the uttermost limit. re, the sun god, represents the creative consciousness of this all-powerful god, and the rest of the gods, brought into being by re, represent other aspects. egyptian gods were also interrelated or merged: amun, the hidden, the chief god worshipped at karnak, was a god of the air, but as amun-re he was a sun god and as amun-min, a fertility god. known by various names, most of the gods could also be depicted in animal as well as human form. mother of the stars nut s union with her brother geb and the birth of her children, the stars (often shown as decoration on her clothing, infuriated her father shu, who cursed her so that she would never again give birth in any

because if she did so, their unborn child would not be born immortal. palace of luxury cupid s palace had jeweled floors and gold and silver walls. but despite the luxury, psyche was lonely, for cupid s servants, like cupid himself, remained invisible to her. winged flight cupid, angry that psyche had disobeyed him, flew away. psyche tried to hold on to his leg, and was carried some distance into the air, but soon had to let go. a god discovered when psyche shone her lamp on cupid s face, meaning to slay him if he were indeed a monster, she was so shocked by his beauty that she spilled hot oil on his shoulder. but first she wounded herself on one of his arrows, thus falling in love with love. psyche s search for cupid psyche searched everywhere for cupid and eventually braved venus palace

side. phaea was said by some to be one of the monstrous children of typhon and echidna (see p. 48. sinis, the pine-bender theseus second dangerous encounter was with sinis, a man so strong he could bend the tops of pine trees until they touched the earth, hence his nickname, the pine-bender. he would ask passers-by to help him hold the trees down, then let go, catapulting the unwary stranger into the air; or he would tie his quarry to two bent trees, and then release them, ripping his hapless victim in two. theseus served sinis in the same manner, and then took his daughter, perigune, as his lover. she bore him a son, melanippus. theseus iron club bull of poseidon theseus the hero 55 minotaur soon after theseus reached athens, the city had to send young men and women to crete to be fed to

PRELUDE TO THE BLACK ARTS

and accept them too. after all, we are not dealing with guardian angels here. relationships on any level take time to form. do you want to be able to command the forces of darkness? well, wouldn't you suppose it would be a good idea to get to know some of them first? i mean, why in the hell should they listen to you? what have you done for them lately? i know, you are going to draw a pentagram in the air and expect some demon to jump through it while you cower in or out of a different pentagram, drawn on the floor. well, i don't know about you, but the demons i deal with could care less about pentagrams, crosses and other such storybook silliness. in fact, unless you have an awfully good reason, it might be best not to attract their attention at all. if you want success and predictable res

PROMETHEUS

feed. they saw it in the afternoon flying high above the ship with a strident whirr. it was near the clouds, yet it made all their canvas quiver to its wings as it beat by. for its form was not that of an ordinary bird: the long quill-feathers of each wing rose and fell like a bank of polished oars. soon after the eagle had passed, they heard prometheus shriek in agony as it pecked at his liver. the air rang with his screams till at length they saw the flesh-devouring bird fly back from the mountain by the same way as it came. argonautica 2.1238f she [medea] took a magic ointment from her box. this salve was named after prometheus. a man had only to smear it on his body, after propitiating the only-begotten maiden [hekate] with a midnight offering, to become invulnerable by sword or fire

han the power of the gods, and that uncooked flesh should not be useful to men. prometheus, however, who was accustomed to scheming, planned by his own efforts to bring back the fire that had been taken from men. so, when the others were away, he approached the fire of jove, and with a small bit of this shut in a fennel-stalk he came joyfully, seeming to fly, not to run, tossing the stalk so that the air shut in with its vapours should not put out the flame in so narrow a space. up to this time, then, men who bring good news usually come with speed. in the rivalry of the games they also make it a practice for the runners to run, shaking torches after the manner of prometheus. in return for this deed, jupiter, to confer a like favour on men, gave a woman to them, fashioned by vulcanus [heph

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ts meaning. the string itself is not at all related to the concepts, for after all, it is only a string. an even greater example of concealment is the analogy of someone who throws a ball. once the ball leaves the hand of the pitcher, it is totally separate and removed from him. nonetheless, the power of movement of the pitcher is still invested in it. it is this power which propels the ball into the air. reshimu impression from the above, we understood that following tzimtzum there remained a point which contained an impression of the entire infinite light, in a hidden way, and that it is similar to a blueprint. the blueprint is the design of the structure in all its details. from the blueprint the entire building is constructed exactly according to the intent of the architect. not a sing

w is it possible that the vessel could remain intact without the light? how could the body exist without a soul? furthermore, in order for there to be any "thickening, there must be an original vessel, as in the example of the ice. if there is no original vessel to halt the fluidity of the water how could it freeze into ice? another example is that of a balloon. when one blows air into a balloon, the air thickens due to the pressure of the walls of the balloon. this expands the balloon, giving it its form. now, if there was no original vessel of the balloon, how could there even be a thickening of the air to begin with? it is, therefore, clear that the source of the vessels preceded the source of the lights, for it cannot be otherwise. if this were not so, then how could the vessels have t

re, what is meant when we say that the vessels come about from the "thickening" of the lights, is only that the vessels receive their form from the "thickening" of the lights. on the other hand, the actual substance of the vessel is independent of the light and is from a higher source than it. this may be understood from the example of a balloon. the balloon exist as a "formless substance" before the air is blown into it. afterwards, when the air is blown into it, it takes on form. in the same way, the substance of the vessels exists before the light is contained within them, but it is the light which gives them form once it is invested within them. the inclusion of opposites in the vessels now, there is an advantage of the vessels over the lights in the fact that it is specifically becaus

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

es of moisture [downward, while the trachea is used only for producing the voice and speech, as is mentioned in the talmud3 and in the passage from the zohar in 1 berachot 8b. 2 3:218b, in ra faya mehemna. 3 berachot 61a; zohar 3:227b. the arizal on parashat vayeisheiv 199 question.4 [in this respect] the trachea is similar to the world to come, in which there is neither eating nor drinking, etc. the air that enters the body via the trachea is used to produce sound. presumably, the sages do not mean to say that the air entering the body via the trachea is not used for any other purpose, such as providing oxygen for the lungs, but merely that it is not used at all for carrying fluids. nonetheless, when the fluids and moisture descend through the esophagus and reach the location of the lungs

(alef-shin) spell the word for gfire, h and the two different letters (yud in ish and hei in ishah) spell the divine name kah (yud-hei. as the sages of the talmud point out,15 this means that the union of husband and wife should include the divine presence, and the when it does not, they are not really a true man and woman but just two fires, two opposing passions. this is why demons fly about in the air, for they are composed of the elements of fire and air. 9 genesis 2:21. 10 ibid. 32:5, rashi ad loc. 11 ibid. 32:26. see also v. 32. 12 ibid. 35:10. 13 see rashi on 33:18, that jacob was healed of his limp before he arrived in shechem. 14 genesis 2:23. 15 sotah 17a. the arizal on parashat tazria (3) 462 as we know, demons are produced by sexuality devoid of the presence of g-d, i.e, the si

eabed. the mystical explanation of this is as follows. the sefirah closest to [the realm of] evil is malchut. as long as the supernal legs, i.e, netzach and hod, are not touching the [supernal] ground, i.e, malchut [no matter where they walk] it is not considered going beyond the [sabbath] boundary [this is so] even if they travel many miles, as long as they remain [more than] ten handbreadths in the air above the ground. there is no way they can enter [the realm of] evil unless they are on the ground. only then, if they traverse the [sabbath] boundary they contact evil. now, malchut is ten handbreadths tall. like all sefirot, malchut comprises ten sub-sefirot, each of which is manifest in one handbreadth of height above the ground. 1 eiruvin 43a. the arizal on parashat behar (5) 548 this

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

n the analysis of the keyword of the adeptus minor grade. and of course it is there, clearly defined. the word1light'is translated into lvx, the latin word for light. a series of physical mimes or gestures are employed by the officiants to represent the descent of this light, as well as to summarize the symbolism of the previous findings. so one adept or officiant raises his right arm directly in the air above him, while extending his left arm straight outwards (as though to make a left turn when driving a car. this forms by shape the letter 'l: a second adept raises his arms as though in supplication above his head-the letter 'v. the third adept extends his arms outwards forming a cross. all together finally cross their arms on their chests, forming the letter x (a single person may of co

tual of the pentagram take a steel dagger in the right hand. face east. invoking touch thy forehead and say ateh (thou art) touch thy breast and say malkuth (the kingdom) touch thy right shoulder and say ve-geburah (and the power) touch thy left shoulder and say ve-gedulah (and the glory) clasp thy hands before thee and say le-olam (for ever) dagger between fingers, point up and say amen. make in the air toward the east the invoking pentagram as shown and, bringing the point of the dagger to the centre of the pentagram, vibrate the deity name -yod he vau he-imagining that your voice catries forward to the east of the universe. holding the dagger out before you, go to the south, make the pentagram and vibrate similarly the deity name-adonai. go to the west, make the pentagram and vibrate eh

d moisture. c120> the green lion the stem and root of the radical essence of metals. the black dragon death-putrefaction-decay. the king red-the qabalistic microprosopus. tiphareth-analogous to gold and the sun. the queen white-the qabalistic bride of microprosopus. malkah-analogous to silver and the moon. the four orders of the elementals are: 1. the spirits of the earth gnomes 2. the spirits of the air sylphs 3. the spirits of the water undines 4. the spirits of the fire salamanders second knowledge lecture 6 1 these are the essential spiritual beings called upon to praise god in the 'benedicite omnia opera' the kerubim are the living powers of tetragrammaton on the material plane and the presidents of the four elements. they operate through the fixed or kerubic signs of the zodiac and a

ephiroth. the king and the queen are the correlations of the abba and the aima in that suit; the knight or prince answers to microprosopus, and the knave or princess which was anciently a female figure, is referred to the bride, kallah or malkah. combining, then, the material attributions of the sephiroth and the path, it results that: 0. fool=the crown of wisdom, the primum mobile acting through the air on the zodiac. 1. the juggle-the crown of understanding, the beginning of material production, the primum mobile acting through the philosophic mercury on saturn. 2. high priestess=the crown of beauty, the beginning of sovereignty and beauty, the primum mobile acting through the moon on the sun. 3. empress=the wisdom of understanding, the union of the powers of origination and production;

d the trunk of the body, free from the <205> members, and therein as in a receptacle of influences are situated the vital organs. the blood is spirit mingled with and governing the watery principle. the lungs are the receptacles of air which tempereth the blood as the wind doth the waves of the sea-the mephitic impurities of the blood in its traversal of the body requiring the dispersing force of the air, even as the sea, under a calm, doth putrify and become mephitic. the heart is the great centre of the action of fire, lending its terrible energy as an impulse unto the others. thence cometh from the fiery nature the red colour of the blood. the part above the heart is the chief abode of the ruach, as there receiving and concentrating the other expressions of its sephiroth. this part is t

RELIGIOUS TENANTS OF THE YEZIDI

whence it came, saw the procession slowly advancing, but no sooner did p. 123 they catch a glimpse of our party than they hid the senjak. fr. 1 the harsh and deafening noise of the pipes and tambourines still went on, however, and we stood silent spectators of the scene. two peers preceded the bearer of the sacred cock, carrying burning censers in their hands which they waved to and fro, filling the air with the odour of the incense. as they passed along the bystanders bowed themselves in adoration, uttering some indistinct sentences the meanwhile, and immersed their hands in the smoke with which they perfumed their arms and faces. the senjak was then carried to the house of the old kiahya, or head, of the village (he having been the highest bidder for the honour of entertaining it on thi

f zoroastrianism; and i think it very probable, that this image in used for purposes of divination in the secret assemblies of the modern yezeedees. the worship of a bird appears to have been a most ancient species of idolatry; it in condemned expressly in dent. iv. 16, 17 "lest ye corrupt yourselves and make you a graven image, the similitude of any figure the likeness of any fowl that flieth in the air" p. 128 i am of opinion, however, that the modern yezeedees have borrowed little from christianity beyond what was incorporated into their system by their more learned and zealous forefathers, when the gospel was first proclaimed in these parts. their professed reverence for our blessed lord seems to arise more from the difficulty of withholding from him the honour which is universally asc

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

, fear not to enter therein, for in the dust are sown the seeds of immortality."i disclose the pass-word, immortalityrituals of the societas rosicrucianis in angliazelator6 the aspirant is instructed to place his right hand upon his heart, and is then conducted to the south,then back by the north in front of the 2nd ancient; who plies a fan twice or thrice, that the aspirantmay feel the motion of the air.2nd ancient:and the voice of the 2nd ancient was heard, saying "behold, the very air we breathe is full ofmystery; but the love of god surpasseth all things, visible or invisible, while hope is the inheritanceof man on earth."i disclose the pass-word, hope.the aspirant is instructed to place his hand as before, and is thus conducted toward the north andaround toward the south in front of t

, and again to dust will he return, being compounded of the mostperfect and noble part of earthly matter, and formed after god222s own image and likeness. man iscalled the 'microcosm, signifying the little world, a perfect system, the imaged embodiment of theuniverse, and typifying all that is excellent and wonderful in nature.fire preserves the earth from being overwhelmed or destroyed by water; the air preserves the firethat it is not extinguished; and water preserves the earth from being burned. yet if either of theseactive elements was to become predominant in any great degree, the greater world would bedestroyed, and with it the microcosm, or little world.man is therefore composed of three distinct essences, and if we attentively consider his structure andfaculties, we shall clearly p

ngs, 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 destiny of man through two channels andwe classify them thus: the arab grasps at nature, the terrestrial, and the substance that envelopes therituals of the societas rosicrucianis in angliasecond section47 earth, the air and its components, and watches, when twinkling in the light, the fall of 'star-dross',which you call gold, and which we produce at will. the second class, in this much-lovedastrology, comes within my sphere. i seek not for precious gold nor deadly poison, nor the myriadeffects of, or by, nature, but the abstruse, the judicial class, which foretells to me the future of menand nations, thei

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

anism by perverted astral light, meaning that which is absorbed or projected in abnormal proportions. all extraordinary and extra-natural tensions of will predispose to obsessions and nervous diseases; enforced celibacy, asceticism, hatred, ambition, rejected love, are so many generative principles of infernal forms and influences. paracelsus says that the menstruations of women beget phantoms in the air, and from this standpoint convents would be seminaries for nightmares, while the devils might be compared to those heads of the hydra of lerna which were reproduced eternally and propagated in the very blood from their wounds. the phenomena of possession amongst the ursulines of loudun, so fatal to urban grandier, have been misconstrued. the nuns in reality were possessed by hysteria and f

risto, alexandre dumas has revealed some practices of this ominous science. there is no need to traverse the same ground by repeating its melancholy theories of crime; describing how plants are poisoned; how animals nourished on these plants have their flesh infected, and becoming in turn the food of men, cause death without leaving any trace of poison; how the walls of houses are inoculated; how the air is permeated by fumes which require the glass mask of st. croix for the operator. let us leave the ancient canidia her abominable mysteries, and refrain from investigating the extent to which the infernal rites of sagana have carried the art of locusta. it is enough to state that this most infamous class of malefactors distilled together the virus of contagious diseases, the venom of repti

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

o metals must be worn at least, or otherwise none. the crown of laurel, rue, mugwort or vervain must be double, in like manner; one of them is used in evocations, while the other is burnt, the crackling which it makes and the curls of the smoke which it produces being observed as an augury. nor is such observance vain, for in the magical work all instruments of art are magnetized by the operator; the air is charged with his perfumes, the fire which he has consecrated is subject to his will, the forces of nature seem to hear and answer him: he reads in all forms the modifications and complements of his thought. he perceives the water agitated and, as it were, bubbling of itself, the fire blazing up or going out suddenly, the leaves of garlands rustling, the magical rod moving spontaneously

re which he has consecrated is subject to his will, the forces of nature seem to hear and answer him: he reads in all forms the modifications and complements of his thought. he perceives the water agitated and, as it were, bubbling of itself, the fire blazing up or going out suddenly, the leaves of garlands rustling, the magical rod moving spontaneously and strange, unknown voices passing through the air. it was in such evocations that julian beheld the beloved phantoms of his dethroned gods, and was appalled at their decrepitude and pallor. i am aware that christianity has for ever suppressed ceremonial magic, and that it proscribes the evocations and sacrifices of the old world. it is not therefore our intention to furnish a new basis for their existence by revealing their antique myster

orbear from irritating gnomes; for inferior spirits will only obey a power which has overcome them in their own element. when this incontestable faculty has been acquired by exercise and daring, the word of our will must be imposed on the elements by special consecrations of air, fire, water and earth. the conjuration of the four 29 this is the indispensable preliminary of all magical operations. the air is exorcised by breathing towards the four cardinal points and saying: the spirit of god moved upon the waters and breathed into the face of man the breath of life. be michael my leader, and sabtabiel my servant, in and by the light. may my breath become a word, and i will rule the spirits of this creature of air; i will curb the steeds of the sun by the will of my heart, by the thought of

le the spirits of this creature of air; i will curb the steeds of the sun by the will of my heart, by the thought of my mind, and by the apple of the right eye. therefore i do exorcise thee, creature of air, by pentagrammaton, and in the name tetragrammaton, wherein are firm will and true faith. amen. sela: fiat. so be it. the prayer of the sylphs must be recited next, after tracing their sign in the air with the quill of an eagle. prayer of the sylphs spirit of light, spirit of wisdom, whose breath gives and takes away the form of all things; thou before whom the life of every being is; a shadow which transforms and a vapour which passes away; thou who ascendest upon the clouds and dost fly upon the wings of the wind; thou who breathest forth and the limitless immensities are peopled; tho

in the eternal stability, be thou blessed for ever! we praise thee, we bless thee in the fleeting empire of created light, of shadows, reflections and images; and we aspire without ceasing towards thine immutable and imperishable splendour. may the ray of thine intelligence and the warmth of thy love descend on us: that which is volatile shall be fixed, the shadow shall become body, the spirit of the air shall receive a soul, and dream be thought. we shall be swept away no more before the tempest, but shall bridle the winged steeds of the morning and guide the course of the evening winds, that we may flee into thy presence. o spirit of spirits, o eternal soul of souls, o imperishable breath of life, o creative sigh, o mouth which dost breathe forth and withdraw the life of all beings; in t

ROBERT KIRK WALKER BETWEEN WORLDS

of the very high hills, which was done when the champagne [that is, prime or virgin arable land] was still wood or forest. they remove to other lodgings at the beginning of each quarter of the year, so traversing until doomsday, being impatient of staying in one place, and finding some ease by sojourning and changing habitations, their chameleon-like [that is, changeable of colour] bodies swim in the air, near to the earth with bags and baggage. and at such revolutions of time, seers or men of the second sight females being but the secret commonwealth 23 seldom so qualified, have very terrifying encounters with them, even on highways. therefore [seers] usually shun to travel abroad at these four seasons of the year, and thereby have made it a custom to this day among the scottish-irish [ga

crossed, and conjured http//www.dreampower.com/kirk_wbw/pg_21.htm (6 of 8 [10/9/2001 12:34:36 am] robert kirk- walker between worlds(pages 21-29 [beneficially] in time will be pacified by the death of any other creature instead of the sick man, are only exuded fumes of the man approaching death [these are] exhaled and congealed into a various sickness, as ships and armies are sometimes shaped in the air, and [are] called astral bodies, agitated as wildfire with [the action of the] wind, and are neither souls nor counterfeiting spirits. yet not a few vouch, as is said, that surely these are a numerous people by themselves, having their own politics [that is, systems of society and government. this diversity of judgments may occasion several inconsistencies in this [my the secret commonweal

reat distance, a hungry hunter [scents out] bread, and the raven [scents] carrion their brains being long clarified by the high and subtle air, will observe a very small change in a trice. thus a man of the second sight perceiving the operations of these forecasting invisible [fairy] people among us, indulged through a stupendous providence to give warnings of certain remarkable events, either in the air; earth, or waters, told [that] he saw a winding-shroud creep up around a walking healthy person's legs, until it came to the knee. and afterwards it came up to the middle [of the man s body, then to the shoulders, and at last over the head, which [vision of a shroud] was visible to no other person. and by observing the space of time between the several [progressive] stages, he [the seer] e

izard's [seer's] right shoulder [this method is one] which has an ill appearance [for it implies] as if by this ceremony an implicit surrender were made of all between the wizard's foot and his hand before the persons can be admitted [as] a privado to the art [of seership. then will he see a multitude of wights like furious hardy men flocking to him hastily from all quarters, as thick as atoms in the air. these are not nonentities or phantasms [or] creatures proceeding from an affrighted apprehension [or] confused or crazed sense, but realities appearing to a stable man in his wakening senses and [thus] enduring [that is, undergoing] a rational trial of their being. these [beings, through fear, strike him breathless and speechless, but the seer or wizard, defending the lawfulness of his sk

ry] aids, these men here treated of [that is, discussed] do perceive things that for their smallness of subtlety and secrecy are invisible to others, though [they may be] daily conversant with them. they [the seers] having such a beam [of light] continually about them, the secret commonwealth 35 [such] as that of the sun, which when it shines clearly only, lets common eyes see the [dust] atoms in the air [fragments] that without these rays they could not discern. some have this second sight transmitted from father to son through the whole http//www.dreampower.com/kirk_wbw/pg_30.htm (4 of 8 [10/9/2001 12:34:46 am] robert kirk- walker between worlds(pages 30-39) family, without their own consent or the teaching of others, proceeding only from a bounty of providence, it seems, or by a compact

RUBY TABLET OF SET

light as well. instead of knowledge being cumulative or progressive [again a purely linear concept] with the linear "passage" of time, it can be considered "circular. rearrangements and recombinations of certain all-inclusive principles which are part of the cyclical continuum, i.e "timeless" the chimaera: a provocative way of approaching the theory of the forms. the sphinx: let us try to "clear the air" of modern presuppositions and place ourselves in the time-environment that plato himself perceived. as he looked at the world around him and observed changes taking place, wouldn't linear time have seemed obvious to him? within the scope of his own consciousness, for example, he could tell that things "weren't the way they used to be" and that new events were regularly taking place. the c

fused about satan. for one reason, they assign him twenty-two (22) names, and frequently mix reference terms when they attempt to describe him. let's examine the names: satan: the most common name used, but the bible only mentions the name satan 52 times (that's once a week for a year) the devil: less common than satan, the term devil is used only 35 times in the bible. the prince of the power of the air: ephesians 2:2 wherein in time past ye walked according to the course of this world, according to the prince of the power of the air. what kind of being is not grateful for the air? this passage may suggest why christians never refer to the air in their sermons. the god of this world: 2 corinthians 4:4 in whom the god of this world hath blinded the minds of them which believe not, lest the

e similar to those allegedly committed by satanists today. if your child's molestation was perpetrated by a sophisticated satanic cult, there is nothing you could have done to prevent it and therefore no reason to feel any guilt. i have been present when parents who believe their children were ritually abused at day care centers have told others that the cults had sensors in the road, lookouts in the air, and informers everywhere; therefore, the usually recommended advice of unannounced visits to the day care center would be impossible. alternative explanations even if only part of an allegation is not true, what then is the answer to the question "why are victims alleging things that do not seem to be true" after consulting with psychiatrists, psychologists, anthropologists, therapists, s

egends about child kidnappings and other threats to citizens have even been disseminated unknowingly by law enforcement agencies. such legends have always existed, but today the mass media aggressively participate in their rapid and more efficient dissemination. many americans mistakenly believe that tabloid television shows check out and verify the details of their stories before pulling them on the air. mass hysteria may partially account for large numbers of victims describing the same symptoms or experiences. training conferences for all the disciplines involved in child sexual abuse may also play a role in the spread of this contagion. at one child abuse conference i attended, an exhibitor was selling more than 50 different books dealing with satanism and the occult. by the end of the

e to the aeon of set. like its predecessor aeon, it was formally announced in 1975 ce (the year x) by the god of the aeon through the person of michael aquino in the book of coming forth by night. the aeon actually began in 1966 ce with the age of satan, announced by anton lavey. the guiding word of this age, indulgence, was assimilated into the framework of the aeon of set. this new aeon cleared the air of all that came before it. it asserted that the individual psyche is just that, not a part of a collective essence or a servant of some god. the initiatory system is directed towards xeper, the word of the aeon, by which the initiate strives towards his or her own divinity by becoming that which one wills into being. the process (or rather our understanding of it) has further been enhance

SALMANRUSHDIE THESATANICVERSES

ir, but not random. up there in air-space, in that soft, imperceptible field which had been made possible by the century and which, thereafter, made the century possible, becoming one of its defining locations, the place of movement and of war, the planet-shrinker and power-vacuum, most insecure and transitory of zones, illusory, discontinuous, metamorphic- because when you throw everything up in the air anything becomes possible- wayupthere, at any rate, changes took place in delirious actors that would have gladdened the heart of old mr. lamarck: under extreme environmental pressure, characteristics were acquired. what characteristics which? slow down; you think creation happens in a rush? so then, neither does revelation. take a look at the pair of them. notice anything unusual? just tw

been running round like a mouse or so just stopped dead, middle of table, not a twitch, completely phutt, kaput. so, then, okay, i said, if you won't answer that try this one instead, and i came right out with it _is there a devil. after that the glass- baprebap- began to shake- catch your ears- slowslow at first, then faster--faster, like a jelly, until it jumped- ai-hai- up from the table, into the air, fell down on its side, and- o-ho- into a thousand and one pieces, smashed. believe don't believe, babasaheb mhatre told his charge, but thenandthere i learned my lesson: don't meddle, mhatre, in what you do not comprehend. this story had a profound effect on the consciousness of the young listener, because even before his mother's death he had become convinced of the existence of the supe

don't believe, babasaheb mhatre told his charge, but thenandthere i learned my lesson: don't meddle, mhatre, in what you do not comprehend. this story had a profound effect on the consciousness of the young listener, because even before his mother's death he had become convinced of the existence of the supernatural world. sometimes when he looked around him, especially in the afternoon heat when the air turned glutinous, the visible world, its features and inhabitants and things, seemed to be sticking up through the atmosphere like a profusion of hot icebergs, and he had the idea that everything continued down below the surface of the soupy air: people, motor-cars, dogs, movie billboards, trees, nine-tenths of their reality concealed from his eyes. he would blink, and the illusion would f

understood politically, he cried, there were economic reasons, and yet another fellow came to his feet to reply, cash matters do not explain why a grown man clubs a little girl to death, and then another fellow said, if you think that, you have never been hungry, salah, how bloody romantic to suppose economics cannot make men into beasts. chamcha clutched at his glass as the noise level rose, and the air seemed to thicken, gold teeth flashed in his face, shoulders rubbed against his, elbows nudged, the air was turning into soup, and in his chest the irregular palpitations had begun. george grabbed him by the wrist and dragged him out into the street "you okay, man? you were turning green" saladin nodded his thanks, gasped in lungfuls of the night, calmed down "rum and exhaustion" he said "

he point of her chin, and, apologizing to chamcha for the intrusion, he withdrew hastily _sorry, sport, hey, you're some lucky guy "you poor potato" zeeny gasped between peals of laughter "those angrez bastards. they really screwed you up" so now his work was funny "i have a gift for accents" he said haughtily "why i shouldn't employ"'why i should not employ" she mimicked him, kicking her legs in the air "mister actor, your moustache just slipped again" oh my god. what's happening to me? what the devil? help. because he did have that gift, truly he did, he was the man of a thousand voices and a voice. if you wanted to know how your ketchup bottle should talk in its television commercial, if you were unsure as to the ideal voice for your packet of garlicflavoured crisps, he was your very ma

SATANIC BIBLE

uth for lies, for they are an abomination! 12. thrice cursed are the weak whose insecurity makes them vile, for they shall serve and suffer! 13. the angel of self-deceit is camped in the souls of the "righteous- the eternal flame of power through joy dwelleth within the flesh of the satanist (air) the book of lucifer the enlightenment the roman god, lucifer, was the bearer of light, the spirit of the air, the personification of enlightenment. in christian mythology he became synonymous with evil, which was only to have been expected from a religion whose very existence is perpetuated by clouded definitions and bogus values! it is time to set the record straight. false moralisms and occult inaccuracies must be corrected. entertaining as they might be, most stories and plays about devil wors

e names of devils in their lists of demons, as might be expected, but the roster which follows contains the names and origins of the gods and goddesses called upon, which make up a large part of the occupancy of the royal palace of hell: the four crown princes of hell satan (hebrew) adversary, opposite, accuser, lord of fire, the inferno, the south lucifer (roman) bringer of light, enlightenment, the air, the morning star, the east belial (hebrew) without a master, baseness of the earth, independence, the north leviathan (hebrew) the serpent out of the deeps, the sea, the west the infernal names abaddon (hebrew) the destroyer adramelech- samarian devil ahpuch- mayan devil ahriman- mazdean devil amon- egyptian ram-headed god of life and reproduction apollyon- greek synonym for satan, the ar

the satanic ritual b. the thirteen steps (see devices used in a satanic ritual for detailed instructions) 1. dress for ritual. 2. assemble devices for ritual; light candles and shut out all outside light sources; place parchments to right and left of the altar as indicated. 3. if a woman is used as the altar she now takes her position- head pointing south, feet pointing north. 4. purification of the air by ringing of the bell. 5 "invocation to satan" and "infernal names" which follow (see book of leviathan) are now read aloud by priest. participants will repeat each infernal name after it has been said by priest. 6. drink from chalice. 7. turning counter-clockwise, the priest points with the sword to each cardinal point of the compass and calls forth the respective princes of hell: satan

ies. parchments upon which curses are written are burned in the flame of the white candle. bell the shattering effect of the bell is used to mark both the beginning and the end of the ritual. the priest rings the bell nine times, turning counter clockwise and directing the tolling towards the four cardinal points of the compass. this is done once at the beginning of the ritual to clear and purify the air of all external sounds, and once again at the end of the ritual to intensify the working and act as a pollutionary indicating finality. the tonal quality of the bell used should be loud and penetrating, rather than soft and tinkling. chalice in satanic ritual the chalice or goblet used represents the chalice of ecstasy. ideally, the chalice should be made of silver, but if a silver chalice

n a sudden reel with crazed impulse. and when my mighty surge is spent, new wanderings shall begin; and that flesh which i desire shall come to me. in the names of the great harlot of babylon, and of lilith, and of hecate, may my lust be fulfilled! shemhamforash! hail satan! invocation employed towards the conjuration of destruction behold! the mighty voices of my vengeance smash the stillness of the air and stand as monoliths of wrath upon a plain of writhing serpents. i am become as a monstrous machine of annihilation to the festering fragments of the body of he (she) who would detain me. it repenteth me not that my summons doth ride upon the blasting winds which multiply the sting of my bitterness; and great black slimy shapes shall rise from brackish pits and vomit forth their pustulen

SATANIC RITUALS

background should be carefully cued to the service, using either russian folk instruments or suitable recordings. the tiny bells typical of russian liturgical ceremony should be used wherever appropriate to the rite, and played in the rhythm associated with the obikhod. if in doubt, modeste mussorgsky or walt disney can be your guides. homage to tchort [the ceremony opens with the purification of the air and benediction of the chamber with the phallus. the chalice is filled, but not presented the four principal names are invoked to the compass, followed by the calling of the third enochian key (from the satanic bible. the priest (celebrant) then addresses the altar, who is in the "bast enthroned (seated upright) position. the priest begins his invocation with arms upraised] celebrant: in t

s he does so, he speaks] priest: through this, the black flame of satan, thou walketh in hell. thy senses are awakened to the joy of rebirth. the gates are flung wide and thy passage is heralded by the deathless cries of his guardian beasts. his searing brand shall be evermore emblazoned on thy consciousness: its fiery meaning shall make thee free [priest gestures with his hands in recognition of the air of enlightenment as he pours incense into brazier. he intones] priest: we bring of thy garden, o mighty lucifer, the fragrances which abound therein. vapors of millennia which thou hast shared with thy chosen flock are rekindled now to fill this chamber with thy presence. we toll the bell in thy name and thereby summon the whispering voices of wonder from all the regions of thine empire. b

ted as satan. thou receiveth the sigil of baphomet and embraceth the black flame of cherished enlightenment. thou hath assumed this infernal commitment of thine own volition, without let or hindrance: this act being done without coercion and of thine own desire and according to thy will [priest faces initiate and, with sword in hand, describes with its point an inverted pentagram. it is traced in the air directly in front of the initiate's chest and the newly consecrated amulet. priest and initiate face altar and present the sign of the horns] priest: hail, satan! initiate: hail, satan [priest tolls bell: pollutionary. he then extinguishes black flame, and intones] priest: so it is done. the satanic "baptism" children's ceremony to zeena and orwell participants consist of a priest, an assi

allah's flame may warm you, that your feelings and emotions may burn bright and passionate, to work your magic as you wish (name, we call you, as your name gleams forth within the flame [the priest returns the candle to the acolyte, who then presents the priest with the bell. the priest rings the bell softly about the child, intoning] priest: in the name of lucifer, we ring about you, brightening the air with sounds of tinkling wisdom. as your eyes receive enlightenment, so shall your ears perceive the truth, and separate life's patterns, that your place will be found. we call your name into the night: o hear sweet (name)'s magic name [returning the bell to the acolyte, the priest is given the earth jar. he removes a small amount of earth and lightly rubs it against the child's hands and f

SATANICON

s opening the gates of pandemonium: the purpose of opening the gates of the infernal city is two-fold in its nature. first, it constitutes a voluntary and willful submission/regression of the mind to the deepest darkside of one s nature. the secondary part of the act allows the release and attendance of demonic forces who carry out you magickal will. the pentagonia satan s horizontal blackstar of the air. at the beginning; the genesis of the rituals, the celebrant creates the great aura of evil by evoking the five angles of darkness with the bell of commencement and the sword of satan. the pentagonia: satan s blackstar of the air the invocation of infernal power the invocation formalizes the celebrant s alliance and regression to satanic dominion, and it further serves to inspire all who a

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

nderworld wherein satan and his demonic army reside. this interpretation largely stems from christian sources, most especially revelations in the new testament 'and the fifth angel sounded, and i saw a star from heaven fallen unto the earth: and there was given to him the key to the pit of the abyss. and he opened the pit of the abyss; and there went up a smoke out of the furnace; and the sun and the air were darkened by reason of the smoke of the pit'(15) according to andrew collins, writing in the black alchemist (abc books. 1988, the friends of hekate and associated individuals have used this form of symbolism in their magical activities where they have utilised the apocryphal imagery of the christian bible in an attempt to construct a magical satanism- an examination of satanic black m

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

er a sense of energy and power. the pentacle is a popular symbol of the wiccan religion. the five-pointed star s geometric shape represents wisdom and and balance. the circle surrounding it symbolizes unity. rebecca mcentee/ corbis sygma. world religions: almanac 387 neo-paganism the censer, or incense burner, and the incense burned in it represent the element of air. watching the smoke curl into the air can sometimes create a trancelike state. the cauldron is seen as a vessel in which magical transformations take place. it is a clear symbol of the goddess, representing fertility and femininity, and a symbol of water, inspiration, and reincarnation. during springtime rituals it is often filled with flowers and water. in wintertime rituals fires are built within the cauldron to symbolize th

liefs that influence their daily lives: respect for the environment and an emphasis on industry and hard work. zoroastrianism has been called the world s first ecological (or environmental) religion. based on the idea that ahura mazda represents all that is good and pure, zoroastrians believe that the natural environment is sacred. thus, devout zoroastrians try to avoid any activity that pollutes the air, water, or soil, including burial of the dead. related to this is the belief that all creatures are sacred. thus, zoroastrians avoid any type of violence, discrimination (mistreatment, and persecution, and they show great respect for people of other religious traditions. many are vegetarians, meaning they avoid eating meat and foods that come from animals. zoroastrians also promote equalit

. though he survived, the poison left a permanent 46 world religions: biographies baha u lla h tremor, or shaking motion, in his hand. in 1868 baha u lla h and his followers were transported to the prison city of acre in palestine (modernday akko, israel. this walled city was the final destination for some of the worst criminals and for political and religious trouble-makers. according to legend, the air was so bad in acre that birds flying over would die. baha u lla h and his family were held for nine years, at first in the general prison population, and then in a small house inside the city walls. it was here that baha u lla h wrote the book that is central to the baha religion, kitab-i-aqdas, or the book of laws, also known as the most holy book of baha s. in this work he laid out the m

tells of how hasan, seeing ra bi ah near a lake, decides to display his miraculous powers. he throws a prayer rug onto the water and invites her to pray with him on it. unimpressed, she responds, as quoted by farid al-din attar, hasan, when you are showing off your spiritual goods in the worldly market, it should be things which your fellow men cannot display. then she throws her prayer rug into the air and flies up to sit upon it, inviting him to join her. the old man simply looks at her sadly. she feels badly for him then, and says, hasan, what you did fishes can do, and what i did flies can do. but the real business is outside these tricks. one must apply oneself to the real business. there is little chance these tales are true, however, as ra bi ah was only eleven at the time of the d

frica/features/storyofafrica/4chapter5.shtml (accessed on june 2, 2006. 382 world religions: biographies usuman dan fodio swami vivekananda born: january 12, 1863 calcutta, west bengal, india died: july 4, 1902 calcutta, west bengal, india indian religious leader; philosopher the hindu believes that he is a spirit. him the sword cannot pierce him the fire cannot burn him the water cannot melt him the air cannot dry. during the nineteenth century hinduism was largely unknown in the west (the countries in europe and the americas. swami vivekananda, one of hinduism s great modern teachers, is credited with almost single-handedly changing that view by introducing the teachings and philosophy of the religion to the west. philosophy is the study of ideas through which to gain a better understand

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

existence from the fiat, the word of creation. and this word comes from the father who is the creator of all things, and the spirit radiates from both: this is god's life giving air. then, too, air brings to iife everything within the elements. the fire warms all things, the water refreshes, delights and saturates all things: and the nitrous earth, mother-like, nourishes and sustains all things; the air was born out of fire, and in turn makes the fire burn, that it may live, but air in the form of water is food for the fire, and the fire burns into this element: water and dew of the ground, the greasy fat dew of the ground, the earth as keeper of nitrous salt nourishes it. for the womb of the earth is the sulphuric nitrous salt of nature, the one good thing god has created in this visible

SEPHER HA BAHIR

we are asking for more? the king also became angry. he took the mouldy bread and ordered that it be dried and rectified as much as possible. he swore to the men, i will not give you any more bread until you eat all this mouldy bread. he then returned the bread to them. what did they do? they agreed to divide it up, and each one took his portion. the diligent one took his portion and placed it in the air, taking care of it and keeping it in good condition to eat. the other one took it and ate it lustfully. he ate what he could and laid the rest aside, not taking care of it since he had given up on it. it spoiled even more and became so mouldy that he could not eat it at all. he therefore starved to death. he was then blamed for the sin of his body: why did you kill yourself? is it not enou

SEPHER YETZIRAH WESTCOTT

e ten numbers. first; the spirit of the god of the living (20) blessed and more than blessed be the living god (21) of ages. the voice, the spirit, and the word (22) these are the holy spirit. 10. second; from the spirit he produced air, and formed in it twenty-two sounds--the letters; three are mothers, seven are double, and twelve are simple; but the spirit is first and above these. third; from the air he formed the waters, and from the formless and void (23) made mire and clay, and designed surfaces upon them, and hewed recesses in them, and formed the strong material foundation. fourth; from the water he formed fire (24) and made for himself a throne of glory with auphanim, seraphim and kerubim (25) as his ministering angels; and with these three (26) he completed his dwelling, as it i

ire is sibilant, and air derived from the spirit is as the tongue of a balance standing between these contraries which are in equilibrium, reconciling and mediating between them. 2. he hath formed, weighed, and composed with these twenty-two letters every created thing, and the form of everything which shall hereafter be. 3. these twenty-two sounds or letters are formed by the voice, impressed on the air, and audibly modified in five places; in the throat, in the mouth, by the tongue, through the teeth, and by the lips (31) 4. these twenty-two letters, which are the foundation of all things, he arranged as upon a sphere with two hundred and thirty-one gates, and the sphere may be rotated forward or backward, whether for good or for evil; from the good comes true pleasure, from evil nought

name made every creature and everything that is; and the production of all things from the twenty-two letters is the proof that they are all but parts of one living body (34) chapter iii section 1. the foundation of all the other sounds and letters is provided by the three mothers, aleph, mem and shin; they resemble a balance, on the one hand the guilty, on the other hand the purified, and aleph the air is like the tongue of a balance standing between them (35) 2. the three mothers, aleph, mem and shin, are a great mystery, very admirable and most recondite, and sealed as with six rings; and from them proceed air, fire, and water, which divide into active and passive forces. the three mothers, aleph, mem and shin, are the foundation, from them spring three fathers, and from these have pro

as with six rings; and from them proceed air, fire, and water, which divide into active and passive forces. the three mothers, aleph, mem and shin, are the foundation, from them spring three fathers, and from these have proceeded all things that are in the world. 3. the three mothers in the world are aleph, mem and shin: the heavens (36) were produced (37) from fire; the earth from the water; and the air from the spirit is as a reconciler between the fire and the water. 4. the three mothers, aleph, mem and shin, fire, water and air, are shown in the year: from the fire came heat, from the waters came cold, and from the air was produced the temperate state, again a mediator between them. the three mothers, aleph, mem and shin, fire, water and air, are found in man: from the fire was formed

tween the fire and the water. 4. the three mothers, aleph, mem and shin, fire, water and air, are shown in the year: from the fire came heat, from the waters came cold, and from the air was produced the temperate state, again a mediator between them. the three mothers, aleph, mem and shin, fire, water and air, are found in man: from the fire was formed the head; from the water the belly; and from the air was formed the chest, again placed as a mediator between the others. 5. these three mothers did he produce and design, and combined them; and he sealed them as the three mothers in the universe, in the year and in man--both male and female. he caused the letter aleph to reign in air and crowned it, and combining it with the others he sealed it, as air in the world, as the temperate (climat

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

or example, a few drops of eucalyptus oil, peppermint oil, and a drop of capsicum in petroleum jelly makes a fine ointment for sore muscles. cold compresses: use either a cold decoction or an infusion mixture, then wet a towel until saturated. ring out and then wrap or place the damp towel on or around the affected area and leave until body heat warms the towel. then dampen the towel again or fan the air with it to cool it down and then reapply. ice, if available may also be used. hot compresses: the opposite of a cold compresses. in this case soak the towel in a pot of warm infusion or decoction and apply to affected area. this is milder than a poultice or plaster. however, it is easier on the skin. be careful not to get the towel so hot that it causes a scald. herbal bath: a full bath ma

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

the chaldean and gymnosophist. accordingly i repaired to what, doubtless, i ought to be ashamed to confess, was once one of my favourite haunts. but are there no errors and no fallacies, in the chronicles of our own day, as absurd as those of the alchemists of old? our very newspapers may seem to our posterity as full of delusions as the books of the alchemists do to us; not but what the press is the air we breathe, and uncommonly foggy the air is too! on entering the shop, i was struck by the venerable appearance of a customer whom i had never seen there before. i was struck yet more by the respect with which he was treated by the disdainful collector "sir" cried the last, emphatically, as i was turning over the leaves of the catalogue "sir, you are the only man i have met, in five-and-fo

to those who are much alive to the effects of music, airs and tunes often come back, in the commonest pursuits of life, to vex, as it were, and haunt them. the music, once admitted to the soul, becomes also a sort of spirit, and never dies. it wanders perturbedly through the halls and galleries of the memory, and is often heard again, distinct and living as when it first displaced the wavelets of the air. now at times, then, these phantoms of sound floated back upon her fancy; if gay, to call a smile from every dimple; if mournful, to throw a shade upon her brow, to make her cease from her childishmirth, and sit apart and muse. rightly, then, in a typical sense, might this fair creature, so airy in her shape, so harmonious in her beauty, so unfamiliar in her ways and thoughts, rightly migh

the haunted tomb of virgil, indulge those visions, the subtle vagueness of which no poetry can render palpable and defined; for the poet that surpasses all who ever sang, is the heart of dreaming youth! frequently there, too, beside the threshold over which the vine-leaves clung, and facing that dark-blue, waveless sea, she would sit in the autumn noon or summer twilight, and build her castles in the air. who doth not do the same, not in youth alone, but with the dimmed hopes of age! it is man's prerogative to dream, the common royalty of peasant and of king. but those day-dreams of hers were more habitual, distinct, and solemn than the greater part of us indulge. they seemed like the orama of the greeks, prophets while phantasma. chapter 1.ii. fu stupor, fu vaghezza, fu diletto "gerusal

human elements recoil from something, indeed, invisible, but antipathetic to our own nature; and from a knowledge of which we are happily secured by the imperfection of our senses "you are a believer in spirits, then" said mervale, with an incredulous smile "nay, it was not precisely of spirits that i spoke; but there may be forms of matter as invisible and impalpable to us as the animalculae in the air we breathe, in the water that plays in yonder basin. such beings may have passions and powers like our own as the animalculae to which i have compared them. the monster that lives and dies in a drop of water carnivorous, insatiable, subsisting on the creatures minuter than himself is not less deadly in his wrath, less ferocious in his nature, than the tiger of the desert. there may be thin

ess wisdom. to some she is the goddess great; to some the milch cow of the field; their care is but to calculate what butter she will yield. from schiller. this last conversation with zanoni left upon the mind of glyndon a tranquillising and salutary effect. from the confused mists of his fancy glittered forth again those happy, golden schemes which part from the young ambition of art, to play in the air, to illumine the space like rays that kindle from the sun. and with these projects mingled also the vision of a love purer and serener than his life yet had known. his mind went back into that fair childhood of genius, when the forbidden fruit is not yet tasted, and we know of no land beyond the eden which is gladdened by an eve. insensibly before him there rose the scenes of a home, with

SIR WALLIS BUDGE EGYPTIAN MAGIC

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

horus, the son of hathor. who givest back the head after the slaughter. thy head shall not be carried away from thee after [the slaughter, thy head shall never, never be carried away from thee" p. 48 6. the amulet of the vulture, this amulet was intended to cause the power of isis as the "divine mother" to be a protection for the deceased, and was made of gold in the form of a vulture hovering in the air with outstretched wings and holding in each talon the symbol of "life" and was placed on the neck on the day of the funeral. with this amulet the clviith chapter of the book of the dead was associated, and it was ordered by the rubric to it to be recited over it; this text reads "isis cometh and hovereth over the city, and she goeth about seeking the secret habitations of horus as he emerg

breath which dwelleth in thy nostrils! i embrace the great throne which is in khemennu (hermopolis, and i p. 110 keep watch over the egg of the great cackler; i germinate as it germinateth; i live as it liveth; and my breath is its breath" 1 but yet another "exceeding great mystery" had to be performed if the deceased was to be enabled to enter into heaven by its four doors at will, and to enjoy the air which came through each. the north wind belonged to osiris, the south wind to ra, the west wind to isis, and the east wind to nephthys; and for the deceased to obtain power over each and all of these it was necessary for him to be master of the doors through which they blew. this power could only be obtained by causing pictures of the four doors to be painted on the coffin with a figure of

d at turin, 1 from which the following rendering has been made; the merit of first discovering the correct meaning of the text belongs to m. lefebure. p. 137 the legend of ra and isis "the chapter of the divine god, the self-created being) who made the heavens and the earth, and the winds [which give] life, and the fire, and the gods, and men, and beasts, and cattle, and reptiles, and the fowl of the air and the fish of the sea; he is the king of men and of gods, he hath one period of life) and with him periods of one hundred and twenty years each are but as years; his names are manifold and unknown, the gods even know them not "now isis was a woman who possessed words of power; her heart was wearied with the millions of men, therefore she chose the millions of the gods, but she esteemed m

he and all his people rejoiced exceedingly, and he determined that the god should not be allowed to return to egypt, and as a result khonsu remained in bekhten for three years, four months, and five days. on a certain day, however, the prince was p. 213 sleeping, and he dreamed a dream in which he saw the god khonsu come forth from his shrine in the form of a hawk of gold, and having mounted into the air he flew away to egypt. the prince woke up in a state of great perturbation, and having inquired of the egyptian priest was told by him that the god had departed to egypt, and that his chariot must now be sent back. then the prince gave to khonsu great gifts, and they were taken to egypt and laid before the god khonsu nefer-hetep in his temple at thebes. in early christian literatures we fi

SOLOMON

through the right ear or the nostrils. life has a scent and one can be aware of it, smelling sweet incense or lotus flowers. explorations with these modes is an ongoing interest of the order of setne khamuahethe testament of solomon translated by f. c. conybeare pdf formatted by p. yardley 1. testament of solomon, son of david, who was king in jerusalem, and mastered and controlled all spirits of the air, on the earth, and under the earth. by means of them also he wrought all the transcendent works of the temple. telling also of the authorities they wield against men, and by what angels these demons are brought to naught. of the sage solomon. blessed art thou, o lord god, who didst give solomon such authority. glory to thee and might unto the ages. amen. 2. and behold, when the temple of t

on. the ritual of a magic papyrus given by dieterich, p. 169, is very similar to that here prescribed in the testament] 32. and i solomon, having heard this, rebuked him, and said "silence for this present [1, and continue to saw the marbles as i commanded thee" and i solomon praised god, and commanded another demon to present himself to me. and one came before me who carried his face high up in the air, but the rest of the spirit curled away like a snail. and it broke through the few soldiers, and raised also a terrible dust on the ground, and carried it upwards; and then again hurled it back to frighten us, and asked what questions i could ask as a rule. and i stood up, and spat [2] on the ground in that spot, and sealed with the ring of god. and forthwith the dust-wind stopped. then i

he doth frustrate me, and to him am i subject [1. tribolaios. the tribolos was a three-spiked instrument, thrown on the ground to wound horses' feet. 2. bub, an unknown word. 3. a word of doubtful sense. 4. i.e. golgotha. the old legend was that adam's skull reposed in this spot, and that the cross was planted upon it] 55 "but in the place where thou sittest, o king solomon, standeth a column in the air, of purple [1] the demon called ephippas hath brought [it] up from the red sea, from inner arabia. he it is that shall be shut up in a skin-bottle and brought before thee. but at the entrance of the temple, which thou hast begun to build, o king solomon, lies stored much gold, which dig thou up and carry off" and i solomon sent my servant, and found it to be as the demon told me. and i sea

ces of oxen, and faces of birds. and i solomon, on hearing and seeing them, wondered, and i asked them and said "who are you" but they, of one accord with one voice, said [1 "we are the thirty-six elements, the world-rulers [2] of this darkness. but, o king solomon, thou wilt not wrong us nor imprison us, nor lay command on us; but since the lord god has given thee authority over every spirit, in the air, and on the earth, and under the earth, therefore do we also present ourselves before thee like the other spirits, from ram and bull, from [35] both twin and crab, lion and virgin, scales and scorpion, archer, goat-horned, waterpourer, and fish [1. acts ii. 1. 2. kosmokratores. cp. paul, eph. vi. 12; origen, c. celsum, viii, 58] 73. then i solomon invoked the name of the lord sabaoth, and

ore, having heard this, glorified the lord god, and again i questioned the demon, saying "tell me how ye can ascend into heaven, being demons, and amidst the stars and holy angels intermingle" and he answered "just as things are fulfilled in heaven, so also on earth (are fulfilled) the types [1] of all of them. for there are principalities, authorities, world-rulers [2, and we demons fly about in the air; and we hear the voices of the heavenly beings, and survey all the powers. and as having no ground (basis) on which to alight and rest, we lose strength and fall off like leaves from trees. and men seeing us imagine that the stars are falling from heaven. but it is not really so, o king; but we fall because of our weakness, and because we have nowhere anything to lay hold of; and so we fal

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

med from the power of death. thus it was that the mystes overcame death, and it is as an initiate that heracles overcomes the dangers of the underworld.81 the voyage of the argonauts can be similarly interpreted. phrixus and his sister helle, children of a boeotian king, suffered badly at the hands of their stepmother. the gods sent them a ram with a golden fleece, which carried them away through the air. as they flew over the strait between europe and asia, helle fell in and was drowned which gives the strait its name, hellespont. phrixus however reached the king of colchis on the eastern shore of the black sea, where he sacrificed the ram to the gods and gave its fleece to king aeetes. he caused it to be hung up in a grove and guarded by a terrible myth and mysteriosophy 75 dragon. it wa

gypt. all our reliable information about their organization is contained in the work by the philosopher philo, on the contemplative life.156 a few passages from philo s book will be sufficient to convey an idea of its contents: the houses of those thus banded together are quite simple, affording protection against the two things requiring it most, the blazing heat of the sun and the frostiness of the air. they are neither contiguous as in towns, since close proximity is troublesome and displeasing to those assiduously striving for solitude, nor yet far apart, because of the fellowship to which they cleave, and in order to render each other aid in the event of a piratical attack. in each house there is a sacred chamber or monasterion, in which in isolation they are initiated into the myster

distance, they even forget that they came from it. like children separated from their family since birth and educated away from home, they are ignorant now of their parentage and therefore of their identity.178 he continues by describing the way of life and development which the soul should seek: it must be quiet. let us assume that quiet too is the body that wraps it round quiet the earth, quiet the air and the sea, quiet the high heavens. then picture the soul flowing into this tranquil mass from all sides, streaming into it, spreading through it until it is luminous. as the rays of the sun lighten and gild 160 christianity as mystical fact the blackest cloud, so the soul by entering the body of the universe gives it life and immortality.179 the profound affinities between this conceptio

f a group that is, regular folk, and who sought a deeper religious life and knowledge than could be found in the popular religions. 26 they then underwent an intensive training and experienced profound soul transformations, passing through death and resurrection. it was a development that took place in the seclusion of the temple and led to creative independence. there was a protected space where the air was prepared for these processes. the initiates were those called to lead others and, at the same time, to guide cultural life. they were born ahead of their time, and they brought to birth the i (the ego, or self) in a particular way that anticipated the development of the general population. initiatory knowledge is thus an actual event in the cosmic process. it is the birth of a divine c

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

choke it to death, though here she seems to refer to more than just that] hp: okay, great. pleasure to speak with you, ma'am, and god bless you. sv: okay, god bless you too. gs: okay, i think we have dave wilcox called in. i think you know dave through emails, svali. sv: yes. gs: dave, uh, you want to say hello? and do you have a question for svali? dw: sure. uh, svali, it's great to have you on the air, and i'm really glad you decided to do it. so thank you very much. sv: oh thank you, dave. it's good to talk with you. yeah. dw: yeah, i feel like you're an old friend. i've been reading your stuff for so long, and you share so willingly and openly about yourself. it's a real honor to be able to speak with you in person like this. sv: well, thank you! gs: all right, well dave, you may have

TECHNICIANS GUIDE TO THE LEFT HAND PATH

a to be of great importance because they can have their resonant structure manipulated to approximations of angular proportions (when created synthetically. particularly, tesla coils with their high voltage output, can have their resonant frequency tuned by altering the physical contact between the primary and secondary coils. they also produce a great deal of white noise, pour negative ions into the air (cleansing it, and you. electromagnetic resonance can be tuned to the angular proportions of the pentagram. this idea was the major concept behind my development of tonal angularity. that geometric configurations were not merely visual models of line and point. rather, that the true power of the angles lie in their proportional components and how they interacted with the psyche. therefore

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

inviting, of devils. this, indeed, is a very dangerous activity; yet the illuminati has designed its many rituals, signs, codes, symbols, architecture, art, and other devices so that the world around us has become a veritable grand theater of the occult. because of the illuminati, the whole world is enchanted, dark with supernaturalism, and the one the holy bible calls the prince of the power of the air, also referred to as satan and lucifer, must be very proud of his human minions. build you will find pictured in codex magica a variety of different types of people. there are the celebrities and the rich and famous, the glitzy or jet-set people who are into illuminism, occultism, and witchcraft because it is trendy and fashionable. among this group are some who are into the jewish cabala

nce book, the art and architecture of freemasonry, writes that "the left hand is the symbol of equity."10 in other words the symbol of justice and fairness. strange, indeed, unless one elevates the devil to the virtuous level of one who serves justice and brings equity or equality. but then, why would a masonic authority think otherwise of the lodge's true grand master, the prince of the power of the air, aka lucifer? an indicator of attitude according to most reference books of the occult, the positioning of the hand on a 50 codex magica particular part of the body indicates one's mental attitude and inner meaning. a hand placed on the breast indicates a tender, loyal or sympathetic attitude. placed on the neck, the hand denotes sacrifice and penalty, while the joining of hands signifies

canadian ross rebagliati celebrates his gold medal, won in the giant slalom event at the '98 winter olympics (usa today, february 9, 1998, p. e1) 144 codex magica tour de france champion bicyclist lance armstrong gestures heavenward with the index finger of his left hand while, with his right hand, armstrong seems to be beckoning to a strange god known in the bible as the "prince of the power of the air" lance armstrong is a resident of austin, texas, and it is possible the famous athlete's sign could just be in honor of the university of texas at austin. but if so, why give it in france? actress meryl streep gives the sign of the devil just over the head of "angels in america" director, mike nichols. in 2004, the hbo series "angels in america" was aired. it was possibly the most evil tv

arriving in ohio for a campaign stop while running for president of the united states in 2004. see how kerry's hands and arms are extended in salute to the sun, as its rays burst through the clouds. a sun worshipper? strange, unless one understands that it is entirely possible kerry was giving the masonic sign of adoration and admiration to the one the scriptures call the "prince of the power of the air (e.g. satan. interestingly, neither the caption of the time magazine (march 15, 2004) photo nor the accompanying article gave any clue or mention at all of why kerry's arms were outstretched in this position. a show of hands 185 in this celebrated painting, the battle of the pyramids, by baron antoine jean gros, napoleon is shown presenting the masonic and rosicrucian sign of astonishment

er mark, where the tide ebbs and flows twice in twenty-four hours, should i ever knowingly violate this my entered apprentice obligation. 286 codex magica second degree masons recite the following heinous oath..binding myself under no less penalty than that of having my breast torn open, my heart plucked out, and placed on the highest pinnacle of the temple there to be devoured by the vultures of the air, should i ever knowingly violate the fellow craft obligation. the third degree oath proclaims..binding myself under no less penalty than that of having my body severed in two, my bowels taken from thence and burned to ashes, the ashes scattered before the four winds of heaven, that no more remembrance might be had of so vile and wicked a wretch as i would be, should i ever, knowingly, viol

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

maid, a nanny and someone to do your shopping, and you ve trained them to understand facial tic commands. then, and only then will you get the result that you seek. when it comes to the reality of magick, you ll get those results, faster the old fashioned way. i have yet to meet anyone who can balance and spin a pencil with their mind, walk on water (without it being frozen first) or fly through the air (without the use of an aircraft. these are the dreams of the young and the science of the hollywood special effects artist. it is said that there are those in the far east who have mastered some of these feats. they ve spent their whole life in meditation to achieve this. so if you are ready to give up, fast food, cable television, the internet, and indoor plumbing. go book a flight to ind

eds to learn, and master. h sit in a place where you will not be disturbed. for a short time breath normally and clear your mind of all mundane thoughts. h when you are ready breath out for four heart beats, hold your breath for a two heart beats, breath in for four heart beats, and hold your breath for two heart beats repeat for about five minutes (when holding your breath, do not forcibly block the air flow. just learn to not exhale or inhale) h once you have mastered the 4-2-4-2 breathing pattern, expand your abilities with a 6-3-6-3 pattern. h when you have mastered the 6-3-6-3 breathing pattern, begin increasing the length of time from five minutes, until you are able to preform this for 30 minutes, without any conscious thought about your breathing. record the results in your work jo

clothing, and spending some quiet time in meditation. this will allow you to be calm, and centered before the ritual begins. cense the area with incense. many people use sage. sage should not be used if anyone who will be at the ritual is pregnant. frankincense, can also be used, or you can sprinkle the area with a mixture of blessed salt-water. casting the circle, is done by tracing a circle in the air, above the ground with the athame (or wand, while walking deosil (clockwise) around the area. as you do, say, i conjure thee, o-circle of power, become a boundary between the world, and the sacred space within (in an outdoor circle, some might even use a sword to cut an actual circle into the ground) one of the problems of being in the navy, is that in the course of time, references, and s

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

erred to as the soul. often depicted in ancient egyptian art and hieroglyphs as a bird with a human head male or female, corresponding to the sex of the person represented the ba hovers near its physical counterpart. in cultures throughout the world, the bird is often utilized as a symbol for the soul. and certainly, in the egypt of thousands of years ago, the high-flying, free-moving creature of the air would have seemed an obvious representation of the aspect of the self that separates from the body at the time of death. while there seems no question that the ancient egyptian view of the nature of each individual human included both the physical and nonphysical aspects of the whole person, the spiritual, nonmaterial representations were not valued above the material body. such an asserti

lling thunder was among the first ever to be studied by mainstream institutions and undergo many laboratory tests to determine the authenticity of his shamanic skills. it had been said that his powers over the elements of nature surpassed any seen in recent times. reports of rolling thunder s ability to make rain on a clear day, to heal disease and wounds, to transport or teleport objects through the air, and his telepathic skills were legendary until he agreed to submit himself to testing. his abilities have been investigated and documented by such organizations as the menninger foundation. an advocate for native american rights, as well as for ecological harmony, rolling thunder traveled widely and was in great demand worldwide for his insight and teachings. he himself joked that he had

on, say some researchers. at fortean times conventions in london, paranormal investigator dr. richard wiseman arranged two fake seances in which participants were told they would be taking part in a reenactment in which the medium would be an actor. even though they were told it was not a real seance, 30 percent of those who participated were convinced they saw a luminous- edged table levitate in the air when it was suggested by the staged medium that it would do so. the seance was filmed in infrared light so they had proof that the table did not move, yet 30 percent of people believed it had levitated, wiseman stated. wiseman said, these seances are pretty spooky. we re arguing that some seance phenomena are down to the power of suggestion. conceding that there might indeed be other expla

me set out for england and france. the overseas press had been awaiting the medium s arrival, and so had the greatest hostesses of london society. home soon captivated england as thoroughly as he had the united states. those who attended his seances could expect to see spirit lights, to hear raps and the voices of disembodied spirits, and perhaps even to experience the thrill of being lifted into the air by unseen hands. the english novelist sir edward bulwer- lytton (1831 91, who was well versed in the occult, reported a series of seances held in his home in which the medium had set heavy tables rolling like hoops, and invisible musicians had played familiar melodies on accordions. spirit hands and arms materialized, and bulwer- lytton claimed to have seen objects being transported about

in his home in which the medium had set heavy tables rolling like hoops, and invisible musicians had played familiar melodies on accordions. spirit hands and arms materialized, and bulwer- lytton claimed to have seen objects being transported about the room by ethereal fingers. in florence, italy, home is reported to have caused a grand piano, at which the countess orsini was seated, to rise into the air and to remain levitated until she had completed the musical number that she had been playing. home s mediumship was witnessed by such members of the aristocracy as prince murat, napoleon iii, and the empress eugenie. during one seance, napoleon bonaparte appeared and signed his name, and his grandson attested to its authenticity. the young medium s demonstrations in florence were of such a

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

orm. soldiers on night duty who have spotted the phantom have reported that, shortly after she fades into the jungle moonlight, they find themselves surrounded by rows and rows of groaning and dying men in attitudes of extreme suffering. according to the caretaker and his family, the sounds that come with evening are the most disconcerting part of living on an island full of phantoms. every night the air is filled with horrible moans of pain and the sounds of invisible soldiers rallying to defend themselves against phantom invaders. veterans of the korean conflict returned with tales of a phantom town that came to life on cold, still nights. by day, kumsong, korea, was nothing but piles of battered rubble. the population had long since given up residence t h e g a l e e n c y c l o p e d i

e destruction of john bell. richard was walking with his father on that day in december of 1820 when john bell collapsed into a spasmodically convulsing heap. john bell was brought home to his bed where he lay for several days in a weakened condition. even during the man s illness, the witch would not leave him in peace, but continued to torment him by slapping his face and throwing his legs into the air. on the morning of december 19, 1820, john bell lapsed into a stupor from which he would never be aroused. the witch sang bawdy songs all during john bell s funeral and annoyed the assembled mourners with sounds of its crude celebration throughout the man s last rites. after the death of her father, the witch behaved much better toward betsy. it never again inflicted pain upon her and actu

verend foyster wrote to london to inform price of renewed activity in the rectory. price gained permission to stay in the rectory with two friends, and upon arrival, the researcher and his party once again examined the house from attic to cellar. the haunting wasted no time in welcoming the returning investigator. while he was examining an upstairs room, an empty wine bottle hurled itself through the air, narrowly missing him. the party was brought back down to the kitchen by the screams of their chauffeur, who had remained behind to enjoy a leisurely smoke. the distraught man insisted that he had seen a large, black hand crawl across the kitchen floor. during conversation, mrs. foyster disclosed that she had seen the monster that had been causing all the eerie disturbances. reverend foyst

moned to conduct a prayer meeting in the house. the drummer maintained a reverent t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d ghosts and phantoms 45 the tedworth drummer poltergeists (1662 1663 (fortean picture library) silence during the minister s prayers, but upon the last amen, it began to move chairs about the room, hurl the children s shoes into the air, and toss every object that it could get its invisible hands on. a heavy staff struck rev. cragg on the leg, but the astonished clergyman reported that a lock of wool could not have fallen more softly. the knocking had become so loud at nights that it awakened neighbors several houses away. the mompessons servants had also become subject to receiving nocturnal visits from the drummer. thei

e illini. in the legends of the miami tribe, the miamis were fighting their traditional enemies, the mestchegamies, at the upper end of the lower canyon near the cave of the piasa. as the fighting was reaching its climax, the war whoops apparently disturbed the piasa, and two fierce, winged creatures emerged from their caves, uttering bellowings and shrieks, while the flapping of their wings upon the air roared out like so many thunderclaps. the awful winged beasts swooped low over the heads of the combatants, and each snatched a miami chieftain in its massive talons. the miamis became instantly demoralized, believing that the great spirit had sent the piasa to aid and assist their enemies. the miamis were so crippled as a nation that the survivors fled toward the wabash river and did not

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

res and written on parchment. with the proper application of these magical squares, the magus can command the demons and order them to assist him in the acquisition of earthly knowledge and power. by applying such magic words as gabracadabra, h abramelin magicians claim they can gain the love of anyone they desire, discover hidden treasures, become invisible, invoke spirits to appear, fly through the air and travel great distances in a matter of minutes, and animate corpses to create zombies to serve them. abramelin magicians believe they can heal illnesses or cause diseases, bring about peace or war, create prosperity or poverty. they claim to shapeshift into different animal or human forms. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 50 magic

in through the door, then felt seized from behind. leek, enraged, shouted at the image of the ghostly woman standing in the doorway. the struggle ceased as the heavy table at which the group t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 86 magic and sorcery sybil leek was the first person to be filmed in mediumistic trance. was seated suddenly rose into the air and traversed the room. then, with vented fury, the table repeatedly threw itself at the heavy stone wall, chipping the surface. a door slammed and something was heard running down the steps. leek came out of her trance and was told what had happened by herbert, who had taken notes on all the strange happenings. at this point the bbc crew could no longer contain themselves. they hastily se

the crowd acted as a single person and began almost automatically to dance the hypnotic witches f round. as the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 98 magic and sorcery before gathering in the forest for a sabbat, many witches applied gflying ointment h on their bodies. according to ancient lore, this ointment enables the witch to fly through the air, often accompanying the goddess diana through the night sky. this ointment was made from atropa belladonna, commonly known as deadly nightshade and contains certain alkaloids, which produce vivid hallucinations. unfortunately individuals accused of witchcraft were arrested by the inquisition and tortured. the priests and witch-hunters were not satisfied with accounts of merely flying to th

eau des demons et des sorciers. in the first and second volumes of this monumental work, bodin offered his proofs that spirits communicate with humankind, and he itemized the various means by which the righteous might distinguish the good spirits from their evil counterparts. those men and women who seek to enter pacts with satan in order to achieve diabolical prophecy, the ability to fly through the air, and the power to shapeshift into animal forms are dealing with evil spirits. bodin acknowledged that he was well aware of spells by which one might summon incubi or succubi for carnal pleasure. the third volume details methods by which the work of sorcerers and witches might be destroyed, and the fourth volume lists the characteristics by which witches, shapeshifters, and other servants o

or summoning air spirits. according to peter of abano (an occult author who lived from 1250 to 1318, this summoning should take place when the moon is waxing. abano also recommended the inscription of four concentric circles for the invocation of good spirits. this should be done in the first hour of a sunday in springtime. the names inscribed in the circles were varcan, the lord fs king-angel of the air, and tus, andas, and cynabel, who are the lord fs holy ministers. the highest angels of sunday, according to abano, are michael, dardiel, and huratapal. the north wind carries these angels, and they can be invoked by magical ceremonies employing incense made of red sanders. m delving deeper ahmed, rollo. the black art. london: arrow books, 1966. t h e g a l e e n c y c l o p e d i a o f t

THE GOD OF THE WITCHES

s hand "to takeoff my bonnet nor to get bread to my mouth. half an hour before the trial began he was visited by twoministers of religion. they had hardly left when the officers of the court were sent to bring him before thejustices, they found him already dead, strangled "with a tait of hemp (or string made of hemp, supposed tohave been his garter or string of his bonnet" he was carried out into the air and all means were used to bringhim round" but he revived not, but so ended his life miserable by the help of the devil his master" in 1696john reid in renfrewshire[29] was in prison awaiting his trial for witchcraft, he was asked one night"whether he desired company or would be afraid alone, he said he had no fear of anything. the nextmorning he was found strangled, with his own neckcloth

opkins and john stearne, that it has ever sincebeen regarded, though erroneously, as an essential part of the outfit of a witch.the broom. in connection with the rites, more particularly with the processional dance, the broom plays alarge part. to the modern reader the witch and her broom are so closely connected as to be almost one andthe same. modern pictures of witches show them flying through the air seated astride a broom, which is notthe usual household implement but a besom of birch-twigs or of heather such as is now used only bygardeners. in the nursery rhyme of the old woman tossed up in a basket, she does not ride on the broom, shecarries it in her hand.the connection in the popular mind between a won-tan and a broom probably took its rise in very earlytimes, the explanation bein

cks were stalks of the broom-plant, of ragwort, hemp, bean, or any hollow stalk; occasionallyash-branches were used, and in the near east witches rode on palm-branches. it seems clear, then, that theact of riding, not the stick used, was the important part of the ceremony. in europe, though the witches rodeon the stems of various plants, there is little first-hand evidence of their flying through the air; the recorderhas only "heard tell" of such a feat.in and before the sixteenth century the accounts of the means of locomotion to and from the sabbath arereasonable. in 1592, agnes sampson acknowledged that she rode to the meeting at the church of northberwick on a pillion behind her son-in-law, john couper; the lancashire witches were also horse-riders;and the swedish witches rode to block

o with her to the sabbath, so he took his father's horse out of the field for the purpose; theanimal was not sent back when the lady returned and the owner thought it lost, but found it again when theboy told him what had occurred. the rich alsatian witches[64] went to the meetings in carriages or waggons;the poorer sort rode on sticks or walked. usually when a witch claimed to have flown through the air to thesabbath she had to acknowledge that by some untoward accident that means of conveyance failed and shehad to return on foot. silvain nevillon, executed at orleans in 1615, said that he "went often to the sabbathon foot being quite awake, and that he did not anoint (literally, grease) himself, as it was folly to greaseoneself if one were not going far.[65] rather later in the seventeen

court that "we take windle-straws or beanstalks and putthem between our feet and say thrice 'horse and hattock, horse and go! horse and pellatis, ho, ho' andimmediately we fly away wherever we would."one of the earliest references to the ritual riding of witches is in the decree attributed to the council ofancyra in the ninth century.[67] the decree does not mention that the witches flew through the air, but itstates definitely that they rode on animals "certain wicked women, reverting to satan, and seduced by theillusion and phantoms of demons, believe and profess that they ride at night with diana on certain beasts,with an innumerable multitude of women, passing over immense distances, obeying her commands as theirmistress, and evoked by her on certain nights. that such a decree should

THE GOLDEN ESSENCE

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

THE KEY TO THE MYSTERIES

allucinations and of the evocation of spirits an hallucination is an illusion produced by an irregular movement of the astral light. it is, as we said previously, the admixture of the phenomena of sleep with those of waking. our plastic medium breathes in and out the astral light or vital soul of the earth, as our body breathes in and out the terrestrial atmosphere. now, just as in certain places the air is impure and not fit for breathing, in the same way, certain unusual circumstances may make the astral light unwholesome, and not assimilable. the air of some places may be too bracing for some people, and suit others perfectly; it is exactly the same with the magnetic light. the plastic medium is like a metallic statue always in a state of fusion. if the mould is defective, it becomes de

ich freemasons call the philosophical cross, a cross with four equal arms, with a point in each of its angles. but, instead of four points, there were only two, placed in the two right-hand corners, once more a sign of struggle, separation and denial. the professor, whom one will allow us to distinguish from the narrator, and to name in the third person in order not to weary our readers in having the air of speaking of 135 ourself- the professor, then, master eliphas levi, gave the persons assembled in mme. de b-'s drawing-room the scientific explanation of the three signatures, and this is what he said "these three signs belong to the series of sacred and primitive hieroglyphs, known only to initiates of the first order. the first is the signature of typhon. it expresses the blasphemy of

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 too celebrated mlle. de la merliere, who has the air after all of a worthy individual, but very excitable, and perhaps capable of acting and speaking without knowing it herself, under the influence of a sort of ascetic sleep-waking. this word "sleep-waking" brings us back to mr. home, and our anecdotes have not made us forget what the title of this work promised to our readers. we ought, then, to tell them what mr. home is. we keep our promi

m under the name of elementary spirits. they were not spirits, however, for they were mortal. they were fluidic coagulations which one could destroy by dividing them. there were a sort of animated mirages, imperfect emanations of human life. the traditions of black magic say that they were born owing to the celibacy of adam. paracelsus says that the vapours of the blood of hysterical women people the air with phantoms; and these ideas are so ancient, that 226 we find traces of them in hesiod, who expressly forbids that linen, stained by a pollution of any sort, should be dried before a fire. persons who are obsessed by phantoms are usually exalted by too rigorous celibacy, or weakened by excesses. fluidic phantoms are the abortions of the vital light; they are plastic media without body an

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

tches sabbat by michael w. ford 2 the luciferian path& witches sabbat by michael w. ford the averse path-way of the sabbat lies in the twilight, the space between sleep and dreaming, which the flesh takes flight without weight; to draw towards a communion of those gathered under the fires of the elphame world. it is the trance which guides the spirit towards this darkness of earth or the light of the air, where spirit is illuminated in the bountiful light of self-deification. the sabbat exists in the mind and is performed in the spirit. the luciferian has instinctual knowledge that he or she has opened a current, by their own predilection, which intrinsically blends the realm of fantasy with in-flesh reality. when one drops to one knee in the forest or hidden place, summons the power of th

being, antinomianism. 3 the book of thoth weiser publications 15 lucifer is found in the higher octave of the sphere of saturn. this mighty angel4 is a revealed source of black light, or intelligence/development/wisdom. lucifer is also a source of brilliance, a state of gnosis from which the sabbatic practitioner emerges. it is in this highest empyrean5 realms of which light is best experienced, the air and astral plane, from which all wind rushes about you like a tornado, where flame and sun envelopes your being and your astral body is purified by flame. the embodiment of wisdom in western occultism is view in the anthropomorphic form of baphomet, called also the sabbatic goat6. the baphometic angel-daemon who resides above a globe (solar) sphere inbetween twilight and night, two moons

THE MAGICIAN S KABBALAH

of the south and awaken the energy of fire. west: i open the portal of the west and awaken the energy of water. north: i open the portal of the north and awaken the energy of earth. the meditation for the ritual is one used in many opening rituals, which involves facing each quarter in turn and meditating on the properties of the element associated with that quarter. thus for east, one visualises the air, and attempts to awaken within oneself the positive qualities of air, being lightness, swiftness, clarity and so forth. most systems, including kabbalah, also use personifications for the powers of the quarters, such as michael for the south, or djinn in the wiccan system. however, in the sapphire temple sequence, it is best to begin with the abstract principle of the element, and then bui

THE MARTINIST OPERATIVE GENERAL RITUAL

d to this true pronunciation whether central or oral, of that great name, and that of jesus christ, which is as its flower. the vibration of our elementary air is a very secondary thing in the process by which these names make sensible what was not so before. their virtue is to do to-day, and at all times, what they did at the beginning, in creating all things; and, as they made all things before the air existed, no doubt they are still higher than the air when they perform the same functions now; and it is no more impossible for this divine word to make itself audible, even to one who is deaf and in a place the most deprived of air, than it is difficult for spiritual light to make itself visible to our physical eyes, even though we be blind, and shut up in the darkest dungeon" it is notic

THE MIDDLE PILLAR

-awareness. all other exercises and complex procedures actually begin from tlus heightening of self-awareness. to the degree that the horizon of one's self becomes expanded, to that extent does the self become enlarged. the development of proper breathng habits will serve many purposes, including eradication of considerable neuromuscular tension, with a consequent increase of energy and vitality. the air by which we are surrounded, and in which we live and move and have our being, is the essence of life itself. consequently we live, literally surrounded by a circumambient sea of energy and vitality- a divine force whch can be assimilated by the simple process of learning to breathe in a proper rhythm, altogether apart from more abstruse occult theories. intvoduction to the second edition x

is the sequel to the former exercise. it is a technique designed to eliminate from the psychic sphere those interior elements which are undesirable. by an effort of the imagination, the student visualizes those qualities or conflicts or psychic lesions which are not required. by means of vibrating certain sonorous sounds called anciently divine names, whilst tracing certain lineal figures both in the air and within his imagination, he is enabled to project them from him. with the projection outwards, and assisted by the increased flow of libido, they may be disintegrated by him. other forces, archetypes of the deeper levels, are formulated and invoked to assist in so difficult a task. the entire ritual, properly performed, is one calculated to lead the student slowly but gradually towards

ployed. and i recommend that in the visualization only the consonants corresponding to the appropriate hebrew characters of a name be employed, not the vowels. that is why in the rubric of the pentagram ritual, and in the table of correspondences above, i have spelt the divine names in consonantal form only28 the pronunciation of them is provided elsewhere. the name visualized in roman letters in the air, let the student imagine that he has drawn these letters into the lungs by means of a deep inspiration of air. the names should be visualized in flames; in flames corresponding in color to the sephirah being employed. that is to say, if it be the fifth sephirah, the name should be visualized in scarlet and vivid red flame. but if the seventh sephirah is being considered, the name ought to

golden dawn, particularly a section of z.l: the enterer of the threshold, the symbolism of the opening of the 0=0 grade of neophyte (regardie, the golden dawn, 346 "this is the secret traditional mode of pronouncing the divine names by vibration. the method described is called "the vibratory formula of the middle pillar" 27. the technique of vibrating a divine name wlule visualizing it flaming in the air is known as the expanding whirl of vibration. 28. that is, the transliteration of these names. 29. the techmque of vibrating a divine name while visualizing it inside the heart or chest cavity is known as the invoking whirl ofvibration. 30. aleister crowley, magic in theory and practice, 379. 31. the eastern discipline of breath control. many of the exercises in yoga are designed to extend

el your doubts and worries siphon out with the water, leaving you feeling relaxed and energized. don't rush when getting up. the purifying breath exercise this simple exercise is an extension of the rhythmic breath and should be employed at the end of all meditations. take a deep full breath and hold it in for a few seconds. then pucker the lips, leaving only a narrow opening in the mouth. exhale the air strongly through the mouth, gradually and slowly forcing the air out through the small opening in the lips until all the air is gone. relax for a moment while maintaining the balance of the air, then repeat. this will impel an automatic rebound of the chest whenever the exhalation of breath is completed in this fashion. repeat this technique over a long period of time until it can be execu

THE MOTHMAN PROPHECIES

d with the same kind of mathematical precision found in the pyramids of egypt. while it is known that the indians were still adding to some of the mounds in the south when the europeans first arrived, other mounds seem to be considerably older. some are built in the form of elephants. what did the builders use for a model? others are in the shape of sea serpents. these forms can only be seen from the air. to plan and build such mountains of shaped earth required technical skills beyond the simple nomadic woods indians. currently there is a revival in diffusionism, a popular scientific concept of the 1920s which asserted that many of the puzzling artifacts and ancient constructions found throughout the world were the products of a single worldwide culture. the cult of believers in atlantis

flying saucers would be a permanent part of our environment and that these men in black were residents of this planet associated with the ufos. but this is a fact; the "truth" the ufo fans have sought for so long. and as daniel webster put it "there is nothing so powerful as truth, and often nothing so strange" you can't learn the truth by chasing ufos helter-skelter through the skies in planes. the air forces of several governments tried that for years. it is vain to hire astronomers. they are not trained in the kind of disciplines needed to investigate earthly phenomena, or even to interview earthly witnesses. interviewing is an advanced art, the province of journalists and psychologists. one does not hire a parachutist to go spelunking in a cave or a balloonist to go diving for treasur

ionalist and seemed perfectly normal until he complained about his stomach bothering him. when mrs. butler offered him the jell-o she suspected for the first time that something was out of kilter. richard french was an imposter. one of the many wandering around the united states in 1967. for years these characters had caused acute paranoia among the flying saucer enthusiasts, convincing them that the air force was investigating them, silencing witnesses and indulging in all kinds of unsavory activities including murder. when i first began collecting such reports i was naturally suspicious of the people making such reports. it all seemed like a massive put-on. but gradually it became apparent that the same minute details were turning up in widely separated cases, and none of these details h

d then in a very low voice he added "i'll nave to call you back.-there's somebody here in my office that i've got to stop" after he hung up we resumed our argument. he had clearly gone through this many times before. it was all an act. his moods changed abruptly from rage to politeness to chumminess. finally he escorted me down the hall to a library and dumped me. jacks told me several times that the air force did not have any kind of a ufo photo file. a year later, however, a science writer named lloyd malian was given over one hundred pictures from that nonexistent file. jacks also informed me that no ufo reports were stored in the pentagon. they were all at wright-patterson air force base in ohio. i didn't visit wright-patterson but mort young of the now-defunct new york journal-america

gon and at project blue book headquarters in dayton, but are also forwarded to at least two other addresses where, presumably, they are also filed. one might hope that at these other places, the files are in better order than at blue book, where individual sightings are incomplete. files i asked for were either handed to me with pages missing, entire parts missing, or the file itself was missing: the air force having "no information" on the sighting in question. some files were in disreputable state: page upon page jammed into brown folders. the information that was there would have to be sorted chronologically, at least, before one could sit down, read it through and come out the wiser. i would rather try to explain a ufo than make sense out of an air force ufo report some of the allegati

THE NECRONOMICON SIMON VERSION

a. being about three hours from dawn, in the nineteenth of shabatu, i was awakened by the howl of a dog, perhaps of a wolf, uncommonly loud and close at hand. the fire had dies to its embers, and these red, glowing coals cast a faint, dancing shadow across the stone monument with the three carvings. i began to make haste to build another fire when, at once, the gray rock began to rise slowly into the air, as though it were a dove. i could not move or speak for the fear that seized upon my spine and wrapped cold fingers around my skull. the dik of azugbel- ya was no stranger to me than this sight, though the former seemed to melt into my hands! presently, i heard a voice, softly, some distance away and a more practical fear, that of the possibility of robbers, took hold of me and i rolled b

arvings on the stone monument were glowing a flame red colour, as though the rock were on fire. the figures were murmuring together in prayer or invocation, of which only a few words could be heard, and these in some unknown tongue; though, anu have mercy on my soul, these rituals are not unknown to me any longer. the figures, whose faces i could not see or recognise, began to make wild passes in the air with knives that glinted cold and sharp in the mountain night. from beneath the floating rock, out of the very ground where it had sat, came rising the tail of a serpent. this serpent was surely larger than any i had ever seen. the thinnest section thereof was fully that of the arms of two men, and as it rose from the earth it was followed by another, although the end of the first was not

e others, to see if the same fortune had also befallen them. walking back up the slope that i had so fearfully run down only moments ago, i came across yet another of the dark priests, in identical condition to the first. i kept walking, passing more of the robes as i went, not venturing to overturn them any longer. then, i finally came upon the grey stone monument that had risen unnaturally into the air at the command of the priests. it now upon the ground once more, but the carvings still glowed with supernatural light. the serpents, or what i had then though of as serpents, had disappeared. but in the dead embers of the fire, now cold and black, was a shining metal plate. i picked it up and saw that it also was carved, as the stone, but very intricately, after a fashion i could not unde

east, then to the south, and to the west, the number of turns being equal to the special number of the star. seventh, thou must needs arrive back at the centre of the gate, before thine altar, at which time thou must fall to the ground, looking neither to the right no to the left at what may be moving there, for these operations attract many kinds of wandering demon and ghost to the gates, but in the air above the altar whereupon thou wilt presently see the gate opening for thee and the spirit-messenger of the sphere greeting thee in a clear voice, and giving thee a name, which thou must remember, for that is the name of thy passing the gate, which thou must use each time thou passeth thereby. the same spiritmessenger will meet thee and, if thou know not thy name, he will forbid thee entra

and the gate between the worlds. know, fourthly, that it is become the obligation of the priests of the flame and the sword, and of all magick, to bring their power to the underworld and keep it chained thereby, for the underworld is surely the gate forgotten, by which the ancient ones ever seek entrance to the land of the living, and the ministers of absu are clearly walking the earth, riding on the air, and upon the earth, and sailing silently through the water, and roaring in the fire, and all these spirits must be brought to subjection to the person of the priest of magick, before any else. or the priest becomes prey to the eye of death of the seven annunnaki, lord of the underworld, ministers of the queen of hell. know, fifthly, that the worshippers of tiamat are abroad in the world

THE PATH OF KABBALAH

receive. he can only feel a transmission that has the same wavelength as his. thus, we only feel the environmental phenomena that correspond to our sensory system. moreover, we cannot really feel anything outside us, only our responses to the external influences. for example: we cannot perceive the actual sound, only the movement of our eardrum that is a consequence of the pressure of the wave in the air that pressures our eardrum, coming from the generator of the sound. therefore, it is not the wave itself that we feel, but the response of our eardrum to the pressure of the wave. all our sensory organs operate by reacting to an external stimulus. in the end, we only feel ourselves. but in order to react to an external stimulus in such a way, we must have the same properties as the stimulu

ion was better, easier, more pleasant, we must still try and see the guidance of the creator vividly in every situation and event. even when the rabbi dies and his many students are left without a teacher, it is a qualitative change in their work, since providence has become faster and tougher. when a person comes closer to spirituality, he begins to feel much like a parachutist being thrown into the air for the first time. he knows that there is a parachute behind him, but in the first seconds that he falls in midair, he prays and asks himself what does he need all that for. but then the parachute opens above him and he feels complete certainty. but that too does not last very long because he will soon have to land on the ground. he forgets that the parachute defends him and utilizes his

y is related to another only by an order of cause and effect. for that reason we can see that adam who was created on the sixth day lived only a few hours before he sinned and fell to the lower world, and along the whole world fell along with him. the sixth day and god said 'let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth (genesis 1, 26. what does it mean to create, man in our image after our likeness? it is said in the torah (genesis 1, 27: in the image of god created he him. image (tzelem) is a part of bina that descends from it into the soul and gives it the properties of the creator. in other words, partzuf bina is the mechanism of providence in charge of all

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

he most musical lyrics crowley has as yet written. the song of orpheus flashes and flames as we read it *1. orpheus, vol. iii, pp. 145 *2. ibid, vol. iii, pp. 146, 147 *3. ibid, vol. iii, p. 177 *4. ibid, vol. iii, p. 182-187 *5. ibid, vol. iii, p. 194-199. the magical task and the labour is ended; the toils are unwoven, the battle is done; my lover comes back to my arms, to the splendid abyss of the air and abode of the sun. the sword be assuaged, and the bow be unbended! the labour is past, and the victory won. the arrows of song through hell cease to hurtle. away to the passionate gardens of greece, where the thrush is awake, and the voice of the turtle is soft in the amorous places of peace, and the tamarisk groves and the olive and myrtle stir ever with love and content and release. o

nd bud, and blossom, and bear fruit, and shed sweet scent. so long god casteth thee out from his 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

ng the ideal of discomfort, wherein all pleasures should be considered as evil, and all pains as exceedingly good; chewing aloes he swore they were as melligenous as the sugar cane, called black white, white black, and this fair world the abode of his satanic majesty; beat his wife, swore at the fkids, f and kicked the cat over the garden wall. not being able to walk on his head, with his feet in the air, he, however, did and continues to do his best to carry what remains of his fungoid organ of thought as low as he possibly can, his desires in his stomach, and his thoughts in the vicinity of his prostate gland. there was a time when man did not know how to cook his dinner; we sincerely hope there will be a time when he ceases to cook his thoughts, but that time, in spite of science and ar

itation must be prevented, time and space annihilated, and the divine gi h set free from the sordid rags of the world, to be clothed in the brilliancy of god* this added gimpulse, h which in the homogeneous protoplasm causes fission, is as mystical to-day as that added gsomething h which will cause the mind of one man to admire a wagnerian opera, and another a drawing by beardsley. no sound is in the air, vibrations only pass. no sound is in the brain, molecular changes only result. where then is sound? it is a creation in the mind by the divine gi h; that unextended absolute passivity, whose dwelling is in that equilibrating activity which balances action and reaction *it should never for a moment be forgotten that any attempt to construct a positive philosophic system from these data wou

ide growling science asserting, gthere is no archaeus, h on the other religion howling hthere is! there is! h yet as a positive and a negative formulate zero, so these twain were as one yelping pack of jackals, who prowl by night fearing the brightness of the day. huxley aptly sums up the standpoint an agnostic should take in the following: if a piece of lead were to remain suspended of itself in the air, the occurrence would be a gmiracle h in the sense of a wonderful event, indeed; but no one trained in the methods of science would imagine that any law of nature was really violated thereby. he would simply set to work to investigate the conditions under which so highly unexpected an occurrence took place, and thereby enlarge his experience, and modify his hitherto unduly narrow conceptio

THE WITCH CULT OF ZOS VEL THANATOS

sis in its holy state, what is called complete union with the hga (holy guardian angel. the activity of severing the ego, becoming beyond that and leaving the physical world is achieved via trance and the use of human bones as ritual tools. this represents that we are temporary and life ends, and that the spiritual paths may be ascended through desire and gnosis. lucifer is essentially the god of the air, or the astral plane. the luciferic powers are keys into the separation of the spiritual from the material, even though the luciferian may remain earth bound for some time. it is speculated that eventually something as this may grow boring and it would be time for the spirit to remain and move further into the astral. the tools of chaos magick are specifically anything which one would util

THE ABYSS AND TABAET

e title of prince of demons. the name beelzebub or beelzebuth actually can be derived from baal zebub, baal meaning lord and zebub which holds reference in hebrew as hostility, thus baal zebub is the lord of hostility or they enemy, a title of the opposer. dominus muscarum is also a translation of the title of beelzebub, meaning lord of flies and relates to the adversary being in part a spirit of the air. baal-zebub as the name of a god worshipped in the philistine city of ekron around 850 b.c. and was considered a controller of flies and perhaps plague. if the initiate of the luciferian path looks deep within the history of the adversary, little of christianity may be needed. the adversary is no christian creation, nor does it need the concept of god as so many have decried. in the west

on tiamat, which ahriman and az emerged from later. in the ancient writings of jacob and isaac hacohen of segovia castile, samael and lilith were born by an emanation beneath the throne of glory in the form of a double-faced androgynous angel, said to be in the form of the one above. lilith has a long history and a background in all magical practices. she is the one who is of the astral plane, of the air, and began all legends of vampiric acts committed at night. lilith grows strong from the blood of humans, but also has been worshiped by rebels since babylonian times. in the qlippoth lilith holds great power, the femal of samael is called serpent, woman of harlotry, end of all flesh, end of days. the name of baphomet is regarded by traditional satanists as meaning "the mistress (or mother

THE BOOK OF GATES

roarings, and he shall not fall down into their furnaces (or, pits. whosoever knoweth this, when 'he is keeping ward over [his] seat (or, place, his bread-cake shall be with ra; and whosoever knoweth this, being soul [and] spirit, shall have the mastery over his legs, and shall never enter into the place of destruction, but he shall p. 10 come forth with his attributes (or, forms, and shall snuff the air for his hour. thentent-baiu is the name of the hour of the night which guideth this great god through this field. next: the fourth hour sacred texts egypt ehh index index previous next p. 13 the fourth hour. the majesty of this great god, having been towed along, afterwards taketh up his position in the secret circle of amentet, and he performeth the affairs of the gods of the tuat who are

THE SECRET RITUALS OF THE OTO

20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c3.html (7 of 15 [12/28/2001 2:03:09 pm] the secret rituals of the o.t.o. c: i am. s: say after me: i solemnly pledge myself to know, to will, to dare, and to keep silence. these several points i solemnly swear to observe, under no less a penalty than that of having my breast cut across, my heart torn therefrom, and thrown to the fowls of the air, that they may devour it (seal twice on ccxx the book of the law lifting book to lips) your first act will now be to join in our declaration of the rights of man. this you will sign in triplicate with your full name and address; one copy we retain; the others are to be affixed publicly to edifices symbolizing the civil and religious authority (all raise the right hand, c. holding book. all

ttings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c7.html (7 of 14 [12/28/2001 2:04:51 pm] the secret rituals of the o.t.o (5th step) m.w.s: who is your mother? p: natura (6th step) m.w.s: who is your teacher? p: ratio (7th step) m.w.s: then who are thou? p: iao (all cry iao loudly) m.w.s: give me the initials of the last 4 words. p: i.n.r.i. m.w.s: sir knight (noble dame) you have indeed by the air of truth, silence, and love, succeeded in finding the lost word. to order, very excellent and perfect princes! let us analyse the word (all stand to order, swords above head, lip in finger and thumb of left hand. the 3 officers form the descending triangle above postulant) m.w.s: i. h.p: n. g.m: r. all: i. m.w.s: yod. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20th

THE HOLY BIBLE KING JAMES VERSION

le, and creeping thing, and beast of the earth after his kind: and it was so. 1:25 and god made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and god saw that [it was] good. 1:26 and god said, let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 1:27 so god created man in his [own] image, in the image of god created he him; male and female created he them. 1:28 and god blessed them, and god said unto them, be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over th

nd over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. 1:27 so god created man in his [own] image, in the image of god created he him; male and female created he them. 1:28 and god blessed them, and god said unto them, be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. 1:29 and god said, behold, i have given you every herb bearing seed, which [is] upon the face of all the earth, and every tree, in the which [is] the fruit of a tree yielding seed; to you it shall be for meat. 1:30 and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein

of every tree of the garden thou mayest freely eat: 2:17 but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. 2:18 and the lord god said [it is] not good that the man should be alone; i will make him an help meet for him. 2:19 and out of the ground the lord god formed every beast of the field, and every fowl of the air; and brought [them] unto adam to see what he would call them: and whatsoever adam called every living creature, that [was] genesis page 2 the name thereof. 2:20 and adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for adam there was not found an help meet for him. 2:21 and the lord god caused a deep sleep to fall upon adam and he slept: and he

nd god saw that the wickedness of man [was] great in the earth, and [that] every imagination of the thoughts of his heart [was] only evil continually. 6:6 and it repented the lord that he had made man on the earth, and it grieved him at his heart. 6:7 and the lord said, i will destroy man whom i have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that i have made them. 6:8 but noah found grace in the eyes of the lord. 6:9 these [are] the generations of noah: noah was a just man [and] perfect in his generations [and] noah walked with god. 6:10 and noah begat three sons, shem, ham, and japheth. 6:11 the earth also was corrupt before god, and the earth was filled with violence. 6:12 and god looked upon the earth

ee, and for them. 6:22 thus did noah; according to all that god commanded him, so did he. 7:1 and the lord said unto noah, come thou and all thy house into the ark; for thee have i seen righteous before me in this generation. 7:2 of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that [are] not clean by two, the male and his female. 7:3 of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth. genesis page 4 7:4 for yet seven days, and i will cause it to rain upon the earth forty days and forty nights; and every living substance that i have made will i destroy from off the face of the earth. 7:5 and noah did according unto all that the lord commanded him. 7:6 and noah [was] six hundred years o

TRUE HISTORY OF WITCHCRAFT

however, when i examine the public record, i find myself believing that there are hardly any" father friedrich von spee, s.j, cautio criminalis, 1631 having spent the day musing over the origins of the modern witchcraft, i had a vivid dream. it seemed to be a cold january afternoon, and aleister crowley was having gerald gardner over to tea. it was 1945, and talk of an early end to the war was in the air. an atmosphere of optimism prevailed in the "free world, but the wheezing old magus was having none of it "nobody is interested in magick any more" crowley ejaculated "my friends on the continent are dead or in exile, or grown old; the movement in america is in shambles. i've seen my best candidates turn against me..achad, regardie- even that gentleman out in california, what's- his- name

TURNER ROBERT ARBETEL OF MAGICK

il magician is he, whom by the divine permission the evil spirits do serve, to his temporal and eternal destruction and perdition to deceive men, and draw them away from god; such was simon magus, of whom mention is made in the acts of the apostles, and in clemens; whom saint peter commanded to be thrown down upon the earth, when as he had commanded himself, as it were a god, to be raised up into the air by the unclean spirits. unto this order are also to be referred all those who are noted in the two tables of the law; and are set forth with their evil deeds. 28 the subdivisions and species of both kindes of magick, we will note in the tomes following. in this place it shall suffice, that we distinguish the sciences, which is good, and which is evil: whereas man sought to obtain them both

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

rial essence, so was the moon her celestial image, whose attractive power, heaving the waters of the ocean, naturally led men to associate them. the moon was also supposed to return the dews which the sun exhaled from the earth; and hence her warmth was reckoned to be moistening, as that of the sun was drying.3 the egyptians called her the mother of the world, because she sowed and scattered into the air the prolific principles with which she had been impregnated by the sun.4 these principles, as well as the light by which she was illumined, being supposed to emanate from the great fountain of all life and motion, partook of the nature of the being from which they were derived. hence the egyptians attributed to the moon, as well is to the sun, the active and passive powers of generation,5

d and incumbered with the material body. when the grub was changed to a chrysalis, its stillness, torpor, and insensibility seemed to present a natural image of death, or the intermediate state between the cessation of the vital functions of the body and the final releasement of the soul by the fire, in which the body was consumed. the butterfly breaking from the torpid chrysalis, and mounting in the air, was no less natural an image of the celestial soul bursting from the restraints of matter, and mixing again with its native ther. the greek artists, always studious of elegance, changed this, as well as other animal symbols, into a human form, retaining the wings as the characteristic members, by which the meaning might be known. the human body, which they added to them, is that of a beau

supposing that the gods known in their own country were the only ones existing, the greeks thought that innumerable emanations of the divine mind were diffused through every part of the universe; so that new objects of devotion presented themselves wherever they went. every mountain, spring, and river, had its tutelary deity, besides the numbers of immortal spirits that were supposed to wander in the air, scattering dreams and visions, and superintending the affairs of men. 1 brucker, hist. crit. philos. p. ii, lib. ii, c. 9, f. i. 2 lucret. lib. v, ver. 565& seq. 110 on the worship trij gar murioi eisin epi ctoni pouluboteirh aqanatoi zenous, fulakej qnhtwn anqrwtwn.1 an adequate knowledge of these they never presumed to think attainable, but modestly contented themselves with revering an

ou think that you are able to burn me in your fire? i care neither for it nor for you! and taking a ball of thread, she threw it out at a large window by which she was standing, holding the end of the thread in her hands, and exclaiming, take it (recipe. in an instant, in the sight of all who were there, the old woman was lifted from the ground, and, following the ball of thread, was carried into the air nobody knew where; and the archbishop s officers 1 bonacursus, vita h reticorum, in d achery, spicilegium, tom. i, p. 209. this book is considered to have been written about the year 1190. 180 on the worship of the burnt the young woman in her place.1 it was the belief of most of the old sects of this class, as well as of the more ancient pagans from whom they were derived, that those who

nes, about a league distant from arras, and that they sometimes went thither on foot. the more usual way of proceeding, however, according to their own account, was this they took an ointment given to them by the devil, with which they annointed a wooden rod, at the same time rubbing the palms of their hands with it, and then, placing the rod between their legs, they were suddenly carried through the air to the place of assembly. they found there a multitude of people, of both sexes, and of all estates and ranks, even wealthy burghers and nobles and one of the persons examined declared that he had seen there not only ordinary ecclesiastics, but bishops and even cardinals. they found tables already spread, covered with all sorts of meats, and abundance of wines. a devil presided, usually in

TYSON DONALD NEW MILLENNIUM MAGIC

er tips. magic is built on the opposite conviction that the pivot of the scale is not fixed and can be acted upon by human will effectively directed. the balance of chance is delicately hung; when it is upset the results can be startling. a stone released falls to the earth. there is nothing to prevent it. the molecules of air around the stone strike it on all sides with uniform frequency. but if the air molecules struck the stone on the bottom more often, the stone would rise. such an event is not impossible, just unlikely. magic makes the improbable happen. there is a tendency to look upon the action of magic in a muddle-headed way, as a force that acts within the boundary of the physical world and bends the laws of nature with sheer brute energy supplied by the will. needless to say, th

ty. the magus draws the circle clockwise in imitation of the apparent course of the sun, moon, and stars across the heavens, establishing a sovereign rule of order under the light. the circle is drawn out through the centerpoint of the magus and mentally projected in a stream of flickering fire from the right index finger, or a magical instrument held in the right hand. it is imagined floating in the air at the level of the heart, which is the customary physical center of the human body. this circle of fire, known as the astral circle, is visualized directly above any physical representation of the magic circle which the magus may have previously drawn on the ground or floor. always the magus takes extreme care to link the beginning of the circle with its end. if the circle is not complete

it is projected clockwise from the right hand, it must be sent across the front of the body of the person walking forward around the circumference, which has a more awkward feel. despite this awkwardness, it was the usual ancient practice to project circles clockwise for white magic, and counterclockwise for black magic. most who claim an understanding of magic simply leave the circle hanging in the air when the ritual is over and step heedlessly through it. this is very bad prac- tice. it shows that they have not yet understood what the circle is. that they get any results at all is due to the fact that when they turn their minds away from the cir- cle, they unconsciously unmake it. however, some practitioners of magic foolish- ly attempt to make the magic circle a permanent fixture in t

ding entity, drawing the strength of conviction from its stolen physical limbs, usually wins. all pointed objects symbolize the ray. the sword is a channel of force that focuses and culminates at the point of its tip, where its edges converge. the same may be said of the spear, pin, dart, needle, dagger, and even the gun. perhaps the best symbol of the ray is the arrow, which flies freely through the air, directed by an act of will, to pierce its target. the arrows of cupid are rays of will. the sword of justice is a ray. on a more mundane level the pointing hand in old-fashioned printed notices is a ray. indeed, the gesture of pointing a finger is a powerful metaphor for extending the will and is often used by the magus in ritual and in everyday situations where the exercise of magical fo

od-sucking fiend, he is not so much evoking christ as he is blocking the ray of desire emanating from the vampire. magically, the cross is projected in the same way as the circle of protection. it is visualized in the imagination as a stream of glowing fire that emits from the index finger of the right hand, or from one of the magical instruments held in the right hand, and is astrally painted in the air or on the object to be guarded. to empower the cross, the magus must consider each arm in a separate act of will, then balance the two against each other to realize the peace that resides at the point of intersection. the cross should be drawn first from top to bottom, then from left to right, on the object to which it is applied from the perspective of the centerpoint of that object. thes

TYSON DONALD SOUL FLIGHT

gious rapture of the saints, and relations between spirits and mediums in spiritualism, although in these cases it is less overt. it has never ceased to be believed from ancient to modern times because there is an underlying basis of truth to support it. shamans were the only members of the tribe who could go to the homes of the spirits of the forest, the spirits of the waters, and the spirits of the air, and enlist their aid either with gifts, reasoned argument, or threats. the use of threats was uncommon because shamans considered spirits to be their kin, and treated them with respect and even affection. when a shaman married a spirit, he became a part of the clan of that spirit, just as the spirit became a part of his clan. if the crops were dying of blight, the game animals had vanishe

the furor against witchcraft reached an hysterical frenzy. witch's familiar the witch's familiar was held by the demonologists who wrote against them during the witch craze to be either an animal possessed by an evil spirit, or an evil spirit in the shape of an animal. in the second case, the familiar spirit was believed to have actually assumed a material body, conlposing it from the moisture of the air and from the dust and smoke in the air. matthew hopkins, the witchfinder general of england, wrote in his discovery of witches (1647) that elizabeth clark possessed a familiar namedvinegar tom that had the power to change its shape. he saw it first in the form of a greyhound with a head like an ox and large eyes, and before his sight it transformed into a child of about four years with no

if any man was haunted by evil spirits, it was surely hopkins, who was responsible for the deaths of hundreds of innocent women. goddess of the witches as is the case with legends and stories about shamans, there is often confusion between the physical and spiritual in the medieval accounts of witchcraft. many records of the witch trials declare witches to have the power to physically fly through the air, as well as 14. robbins, 192. chapter two: witches' flying ointment 21 tfle ability to vanish from sight or transform themselves into cats or other creatures. the theologians, unwilling to grant any power to the witches themselves, ascribed the power ol' flight to the devil. francesco maria guazzo wrote "further i hold it to be very true that sometimes witches are really transported from p

anointing her forehead and the insides of her wrists with a greenish, raw-smelling oil that was brought to her by a spirit, she spoke the words "thout, tout a tout, tout, throughout and about" and was carried away. to return to her house, she spoke the words "rentum, tormentum."19 in the novel of apuleius, the transformation is physical. pamphile actually becomes an owl, the better to fly through the air. this is nonsense, as it should be needless to point out. the flight of witches as owls certainly did occur, but it was an astral-not a physi- 18. apuleius, chap. xvi, 67. 19. murray, witch-cult in western europe, 101. chapter two: witches' flying ointment 23 cal-flight. we can be quite certain about this from a few eyewitness accounts of witches when they actually were engaging in soul fl

e seene their body lying senseles in the meane time, as by naming persones, whomwith they mette, and giuing tokens quhat purpose was amongst them, whome otherwaies they could not haue knowen: for this forme of journeing, they affirme to vse most, when they are transported from one countrie to another.21 the sabbat gatherings it was the general belief of the demonologists that witches flew through the air, either in body or in spirit, to attend the great gatherings of witches known as sabbats, which were supposed to be held at certain times of year, most notably all hallow's eve (october 3 1) and walpurgis night (april 30, usually on high places such as the tops of mountains. the brocken or blocksburg in the hartz mountains of germany was the most famous location for this gathering. more fa

TYSON DONALD THE MAGICAL WORKBOOK

ith a turn of the key. this is false. there is no such thing as a word or a symbol that has power inherent in itself. these things are tools, nothing more, and must be skillful manipulated. learning how to use them properly takes practice, determination, and most of all, plain old hard work. the tools of magic must be employed on all levels simultaneously. it is not enough to wave a wand about in the air, it must be actualized and visualized on the preface xxi astral level. during use, the magus remains keenly aware of its responsiveness and tactile feel. energy is projected along its length with the force of the will. the words of power that are written on its sides are sustained in the depths of the mind, where they act most effectively. emotional energy is heightened at the moment of pr

nks. each time you complete a breath, pass one of the beads, knots, or links between the thumb and index finger of your left hand until there are none left. this allows you to concentrate on the exercise, not on the count. gaze directly in front into the infinite distance, as though you are able to look through the wall at the far-off horizon of the earth itself. with your eyes open, imagine that the air all around you is a vibrant violet color, almost like a transparent violet haze or mist. exhale lightly, then begin the first breath. slowly draw the violet-colored air into your lungs, concentrating only on the region of your belly. be aware of the violet air swirling into your nose and down your throat. as you inhale, allow your belly to expand outward without strain or effort. visualize

lightly. direct your mental vision to the lower part of your hollow torso and watch the mist escape upward from your belly as you breathe out for three regular beats, at the same time contracting your lower abdomen with light effort. at the end of the third beat, your entire torso is empty of the violet mist. hold your lungs empty for a moment or two with your throat open and relaxed. as you keep the air outside from entering your body, visualize the violet mist all around you, a beautiful vibrant coolness against your skin. this completes one cycle of breath. allow a single bead, or knot of your cord, or link of your chain, to pass between the thumb and index finger of your left hand. repeat the cycle of breath, slowly and evenly drawing the violet mist in through your nose to expand your

or six inches apart, your hands on the tops of your knees, and your lower back concave as you lean slightly forward. imagine a string attached to the top of your skull that pulls your head and spine gently upward, and remember to keep your shoulders relaxed. direct your gaze forward with your eyes focused on the unseen distant horizon on the other side of the wall. visualize the tiny molecules in the air around you dancing and vibrating with golden energy. with your mental vision, see them as small flecks of light that vibrate and mingle so rapidly, they merge into a kind of energized golden mist. be aware that this mist is really composed of ultrafine particles. exhale completely, but without strain. breathing 11: pore breathing 45 inhale evenly through your nose for four rhythmic beats w

11: pore breathing 45 inhale evenly through your nose for four rhythmic beats without overfilling your lungs. use a silent mantra such as "omega" to time these beats-repeat the mantra four times in your mind. as you do this, mentally see the golden dancing mist enter your body through the pores in your skin. visualize it entering uniformly through every part of your body. have the impression that the air is not entering your body in the usual way at all, but is only entering through your skin. during the four beats of inhalation, watch with your astral vision as the golden mist fills up not just your lungs but your entire body-your chest, your pelvis, your legs and arms, fingers and toes, head and neck. watch and feel it permeate every muscle, every nerve, every organ including your brain

TYSON DONALD THE POWER OF THE WORD

t after him doubt must creep in. t he correct pronunciation of the tetragrammaton may seem a trivial matter to those who view a name merely as a label, to be exchanged for another, different label as casually as we might change hats. in magic, a name is far more significant. it embodies the identity, the very being, of what it signifies. when a name is rightly vibrated by the tongue and lips upon the air, it comes alive. a resonance is established between the living name and the thing itself. by manipulating the name, the potential of the named thing is released upon the world. to articulate ihvh is to harness the power of supreme deity, both to create and destroy, for human ends. according to the esoteric doctrine of the jewish mystic-magicians known as kabbalists, the structure of tetrag

n right (were it not for the repetition of the letter h, twenty-four permutations would be possible. the twelve overt banners of tetragrammaton are individually assigned to the signs of the zodiac, which they rule through the authority of highest divinity. to evoke the particular potential of a sign, or summon its resident spirits, the banner ruling that sign is physically drawn and vibrated upon the air with the tongue and lips. the usefulness of tetragrammaton in dealing with the powers of the zodiac can scarcely be overstressed. a new technique for graphically projecting the twelve banners is presented in chapter v. in traditional magic, the ordering of the twelve forms of the name is incorrect, as i have demonstrated in my book, the new magus* from the underlying numerical pattern of t

erely as a blueprint of the world, but as the basic fabric of reality. it is this fundamental nature of the name that gives it so much power in modern ritual magic. the tetragram t o use the twelve overt banners of tetragrammaton easily during rituals, they must be converted into a set of sigils. a sigil is a graphic representation of a significant word, usually a name, that may be projected onto the air, or inscribed upon a physical surface, for the purpose of calling forth or commanding the spiritual intelligence of that name, or controlling the lesser spirits ruled by the intelligence of the name. the system of sigils presented here for the permutations of tetragrammaton is completely new, but its usefulness has been verified many times in ritual workings. it allows each form of the nam

marked, inversion does not change the spelling of the banners. the banishing sigil for the overt form of a banner is actually the invoking sigil for its opposite, occult form; conversely, the invoking sigil for the overt form of a banner is the banishing sigil for its opposite, occult form. this sounds confusing, but it is simple in practice. when we inscribe the invoking sigil for a banner upon the air during a ritual, we are simultaneously suppressing its opposite occult polarity-the form of the banner that occurs when its first and second h switch position. later, when we banish the spirit or power of that overt banner by inscribing its banishing sigil upon the air, we are actually invoking its opposite, occult form, which cancels out the already present overt form the way a negative e

lves its power to nothingness, in effect sending it away. the overt and occult forms of each banner are like matter and antimatter-they cannot coexist. however, for the sake of convenience, the invoking sigils of the overt banners are called invoking, and the invoking sigils of the occult banners are called banishing-because they banish the overt forms of the name. when projecting the sigils upon the air, they are distinguished by the motion of their formation. when writing or inscribing them upon the magic circle, or upon amulets or talismans, this motion of formation is indicated by marking the beginning of the sigil with a small cross and the termination with an arrowhead. each group of three banners beginning with the same letter is related to the element of that letter. for example, t

VOX SABBATUM

is az lilith, my bride and druj spawning goddess, my inspiration of art! in front of me is aeshema, called the dev of the wounding spear, known as asmodeus, my will made flesh around me is the coiling and crooked dragon called leviathan! from my eyes comes lightening, and fire is started from my sight. as lightening just as i fell to the depths of earth and hell, yet i arise again in the sun, in the air above! at this moment the sorcerer should focus on that which he or she wishes to become, as the powers of the deific combination of lucifer and ahriman, the light and the darkness are his entirely. let the self become through this dance of the beast and the harlot, through unity in the sun shall the flesh manifest from thy will. vox sabbatum the witches sabbat 28 behold! my names are many

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

parted to the "place which he loved" and there was general rejoicing in the land. the prince of bekhten was so pleased with the egyptian god that he determined not to allow him to return to egypt. when the statue of khensu pa-ari-sekher had been in bekhten for three years and nine months, the prince in a vision saw the god, in the form of a golden hawk, come forth from his shrine, and fly up into the air and direct his course to egypt. realizing that the statue of the god was useless without its indwelling spirit, the prince of bekhten permitted the priests of khensu pa-ari-sekher to depart with it to egypt, and dismissed them with gifts of all kinds. in due course they arrived in egypt and the priests took their statue to the temple of khensu nefer-hetep, and handed over to that god all t

-neterpui. en en-hra-f-her-shefu" i am he who hath strengthened the boat with the company of the gods, and his shenit, and his gods, by means of words of power. the legend of ra and isis. the chapter of the divine (or, mighty) god, who created himself, who made the heavens and the earth, and the breath of life, and fire, and the gods, and men, and beasts, and cattle, and reptiles, and the fowl of the air, and the fish, who is the king of men and gods [who existeth] in one form [to whom] periods of one hundred and twenty years axe as single years, whose names by reason of their multitude are unknowable, for [even] the gods know them not. behold, the goddess isis lived in the form, of a woman, who had the knowledge of words [of power. her heart turned away in disgust from the millions of men

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ters of the eternal one takes us inevitably to the ninth sphere (sex. we must lift our serpent through the medullar channel and carry it up to her heart s temple. the cross of the initiation is received in the heart temple. the magnetic center of the father is found between the eyebrows. the sanctuary of the mother is found within the heart temple. the four points of the cross symbolize the fire, the air, the water and the earth (also spirit, matter, movement and repose. remember beloved disciple that the four elements of alchemy are: salt, mercury, sulfur and azoth: the salt is the matter; the mercury is the ens seminis, the azoth is the mysterious ray of kundalini. the mercury of secret philosophy must be fecundated by sulfur (fire) so that the salt can become regenerated. only like this

ra liberaci n. 27 the cross has four points. the cross of initiation is phallic. the insertion of the vertical phallus into the formal ecteris forms a cross. this is the cross of the initiation that we must place upon our shoulders. the four sacred animals of alchemy are: the lion that hides the enigma of fire; the man that represent the mercury of secret philosophy; the eagle that corresponds to the air; the bull that symbolizes the earth. egypt s sphinx (as well as ezekiel s sphinx) has the sacred symbolism of the four creatures of alchemy. the water contained in the lakes, rivers and oceans when heated by the fire of the sun are transformed into clouds that ascend up to the sky, and after a period of digestion are converted into lightning and thunder. this same process is repeated in th

he elementals of fire, air, water and earth. the present human being is still not a king or queen of nature, but all are called to be kings or queens and priests and priestesses according to the order of melchizedeck. it is necessary for the student to become familiar with all the elemental creatures of the four elements. salamanders live in fire; undines and nereids live in water; sylphs live in the air and gnomes live in the earth. the gospel of mark is symbolized by a lion (fire; the gospel of matthew is represented by a youth (water; the gospel of john is represented by the eagle (air) and the gospel of luke is represented by the bull (earth. the four gospels symbolize the four elements of nature and the realization of the great work (the magnus opus. por lo com n esos santuarios de mi

s la imagen del atanor de los alkimistas. el ligamen de la cruz con el tri ngulo s lo es posible mediante el oro potable (fuego sagrado) de la alkimia. 34 the innermost puts the cross of initiation with the arcanum four of the tarot over his shoulders. we will end this lecture by stating that the elementals of fire are commanded with the trident of iron or with the wand of iron; the elementals of the air are commanded with an eagle feather or any other bird; the elementals of water are commanded with a cup filled with water and the elementals of the earth with a sword or with a brand new knife. the special kingdom of the gnomes resides in the region of the north; the one of the salamanders in the south. the one of the sylphs in the east and the one of the undines in the west. these four el

ntros magn ticos de la m dula espinal. con el primer centro situado a la altura de los rganos sexuales, conquistamos los poderes de la tierra. 59 with the second center (situated at the level of the prostate/uterus) we conquer the waters. with the third center (situated at the level of the navel) we conquer the universal fire. with the fourth center (situated at the level of the heart) we conquer the air. the heart is the sanctuary of sephirah, the mother of the sephiroth, the divine cosmic mother. with the fifth center (situated at the level of the larynx) we receive the sacred ear and dominate the akasa with which we can preserve the physical body alive (even during the great cosmic nights. with the sixth center (situated between the two eyebrows) we conquer the magnetic center of the fa

WESTERN MANDALAS OF TRANSFORMATION SR AL

red a type of kamea. you should have a very good bond with your guardian angel or higher self, before attempting to bond with these other entities, because they do have their trickster elements. using the sigil and telesmatic images of your angel in your magical workings ensures that you will have guidance and protection. one can also cut a sigil (or geometric figure, such as a pentagram, etc) in the air or ether. when doing so, one always uses the right hand with directed force. make sure there is a definite beginning and ending of the sigil as you are drawing it. any seal or design sympathetic to the magician's purpose can also be traced in the ether. some seals and sigils are too complicated to be done in the air, so the simpler ones are easier for this purpose. more complicated designs

gure 14-b green is the color of both nature and resurrection, and is used behind or within any triangle painted red. blue is the color of the circle and symbolizes air. it describes the sea and the sky, and it's energy, being expansive, lifts upward and outward. it is a symbol of freedom from the house of the body, reaching toward infinity. its complementary color is orange, and it is utilized in the air signs. yellow is generally attributed to a square and represents earth. it symbolizes clarity, definition, and the ability to make something concrete. it will be found in the designs of the earth signs. it also revitalizes the physical body in a particular way when meditated on properly. this color is connected to the production of a substance in the body that adepts secrete for longevity

WHO ARE THE DRACONIANS

from: val valerian's leading edge research report, letter from an anomymous experiencer dated may 13, 1992..the stranger who has been in the house with his unknown monitoring device apparently is not pleased with the fact that i placed a magnet in the vicinity of the monitoring device. i put the magnet next to the place. and within 24 hours there was a generalized feeling of freedom and relief in the air. my thinking processes seemed to flow easier and clear. i guess one could say that there was less tension in general wherever i happen to be. on may 7th, i was in the parking lot to pick up sheila from work (about 9:30 a.m) reading a book. a strong feeling came over me to doze off. as i did, i dreamed that i was in my car reading my book when my 'visitor' fellow opened the door, but rather

t woke me up! strange. the 'dream' and dozing period lasted less than 10 minutes and the 'dream' is one of those rare types that one does not forget. what i found was particularly curious was that i knew who the fellow was, what the device was, and i actually saw the device well enough to describe it. two days later the right brake system failed. and, that indescribable weight seems to be back in the air, again. now, i shall place another magnet in the back seat of the car" this person described the 'entity' as follows..face is sort of wrinkled and yet snakelike eyes are dark with vertical pupils. eyes are round. nose is small with vertical slits. ears are very small and flat against head. symbol (can't remember) on left side of chest garment. garment looks like confederate grey uniform. d

for further investigation. 6) the terrain of impact was filled with sand and rubble to disguise all evidence of the event having taken place" the report indicated that a hydraulic type landing gear was fully deployed, suggesting that electronic malfunction had caused the object to crash, probably due to the thor 2 laser cannon having been fired at the craft. while the team observed the object at the air force base a loud sound was heard. it was then noted that a hatch on the lower side of the craft had opened slightly and appeared to be stuck. this opening was later forced with the use of hydraulic pressure equipment, at which point two humanoid entities in tight fitting grey suits emerged and were promptly apprehended. the report stated that the entities were of the following description

of a particular hormone secreted in the brain (a good bet that reptilian geneticist bred this capability right out of most humans. the gland that secretes this hormone has atrophied in most families except for "d's! so the navy would kidnap her while she was still a young girl and take her to the underground facility at china lake and put her through trauma based programming. then the next week, the air force would who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (62 of 68 [8/25/2000 17:20:01] kidnap her and take her to the underground facility beneath george air force base in victorville california in the high desert. she said it was a case of the right hand not knowing what the left hand was doing. or at least that was the impression they w

WICCA WITCHCRAFT TODAY

on was switched to the heathens, the people of the heaths, who carried on the old religion. seemingly it was taken for granted that all heathens were heretics and witches, and that all witches were automatically heretics. as part of this campaign all sorts of false ideas were spread until the popular notion of a witch became that of the common definition 'a witch is an old woman who flies through the air on a broomstick. now no witch ever flew through the air on a broomstick or on anything else, at least not until aeroplanes came in. there is indeed a fertility charm to bring good crops which is performed by riding on a pole, or broom, as a hobby-horse. doubtless ancient witches practised this rite, leaping high to make the crops grow. in early trials witnesses speak of seeing the accused

air on a broomstick or on anything else, at least not until aeroplanes came in. there is indeed a fertility charm to bring good crops which is performed by riding on a pole, or broom, as a hobby-horse. doubtless ancient witches practised this rite, leaping high to make the crops grow. in early trials witnesses speak of seeing the accused riding on poles, or brooms, across the fields (not through the air, and this was often accepted as the evidence that they were practising fertility magic, which became a penal offence. in the castletown museum there is one of these poles for riding, the head being carved in the shape of a phallus to bring fertility. in the isle of man in 1617 a woman was seen trying to obtain a good harvest in this way. she was tried, convicted and burnt to death in the m

reen, which old sailors used to tell about: the paradise where old sailors went, which lay at the far side of hell. so i think it possible that though there may have been cases of people denying christianity, these were very few. to say it is 'proof because many witches were tortured until they admitted repudiating christianity is like saying that similar testimony is proof that they flew through the air on broomsticks. my great trouble in discovering what their beliefs were is that they have forgotten practically all about their god; all i can get is from the rites and prayers addressed to him. the witches do not know the origin of their cult. my own theory is, as i said before, that it is a stone age cult of the matriarchal times, when woman was the chief; at a later time man's god becam

hout your knowledge. think to yourself 'i know nothing; i remember nothing; i have forgotten all' drive this into your mind. if the torture be too great to bear, say 'i will confess. i cannot bear this torment. what do you want me to say? tell me and i will say it' if they try to make you tell of the brotherhood, do not, but if they try to make you speak of impossibilities, such as flying through the air, consorting with the devil, sacrificing children or eating man's flesh, say 'i had evil dreams, i was not myself, i was crazed' not all magistrates are bad. if there be an excuse they may show mercy. if you have confessed aught, deny it afterwards; say you babbled under the torture, you know not what you did or said. if you be condemned, fear not, the brotherhood is powerful, they may help

om a time when people were becoming literate. witch-burning on the continent was by a sort of lynch law; bishops did what they liked, saying that the church was above the law of the land. people still ask me questions about witches because they have heard so many tales about them. do they go to the sabbat? is it true they use flying ointment? why do witches anoint themselves? did they fly through the air to their meetings on broomsticks? in the old days they usually walked, carrying poles or quarterstaffs, which were useful as weapons. they sometimes used them to make sort of pole jumps over obstacles; they were useful in finding one's way and avoiding obstacles in the dark. in the persecution times, at least, they would put them between their legs and ride on them when approaching the mee

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

d thought salvation came from repeating holy words. bankei was unable to go on with his talk, and asked the priest what he wanted to say. the founder of my religion, boasted the priest, stood on one shore of a river with a writing brush in his hands. his disciple stood on the other shore holding a sheet of paper. and the founder wrote the holy name of amida onto the paper across the river through the air. can you do anything so miraculous? no, said bankei, i can only do little miracles. like: when i am hungry i eat, when i am thirsty i drink, when i am insulted, i forgive (gutei s finger) gutei raised his finger whenever he was asked a question about zen. a boy attendant began to imitate him in this way. when anyone asked the boy what his master had preached about, the boy would raise his

moon and the stars, which thou hast ordained; what is man, that thou art mindful of him? and the son of man, that thou visitest him? for thou has made him a little lower than the angels, and has crowned him with glory and honour. thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: all sheep and oxen, yea, and the beasts of the fields; the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas. o lord our lord, how excellent is thy name in all the earth! selections from: the authorized version (king james) of the holy bible. from the new testament (from the sermon on the mount) and seeing the multitudes, he went up into the mountain: and when he had sat down, his disciples came unto him: and he opened

s great for fighting imagery. taliesin was a welsh bard (or even an irish one writing welsh) of the 5th-8th century who is accredited with writing many of the earliest surviving poems in the welsh language. he shows up in the mabinogian with the other gods of the welsh and may act as the welsh muse. i have been in many shapes before i assumed a constant form: i have been a narrow sword, a drop in the air, a shining bright star, a letter among words in the book of origins. i have been lantern light for a year and a day, i have been a bridge spanning three score rivers. i have flown as an eagle, been a coracle on the sea, i have been a drop in a shower, a sword in a hand, a shield in battle, a string in a harp. nine years in enchantment, in water, in foam, i have absorbed fire, i have been a

achment grew with age. the old people came literally to love the soil and they sat or reclined on the ground with a feeling of being close to a mothering power. it was good for the skin to touch the earth, and the old people liked to remove their moccasins and walk with bare feet on the sacred earth. their tipis were built upon the earth and their altars were made of earth. the birds that flew in the air came to rest upon the earth, a and it was the final abiding place of all things that lived and grew. the soil was soothing, strengthening, cleansing, and healing. that is why the old indian still sits upon the earth instead of propping himself up and away from its life-giving forces. for him, to sit or lie upon the ground is to be able to think more deeply and to feel more keenly; he can s

tanding bear teton sioux silent vigils in my opinion, it was chiefly owing to their deep contemplation in their silent retreats in the days of youth that the old indian orators acquired the habit of carefully arranging their thoughts. they listened to the warbling of birds and noted the grandeur and the beauties of the forest. the majestic clouds which appear like mountains of granite floating in the air the golden tints of a summer evening sky, and all the changes of nature, possessed a mysterious significance. all this combined to furnish ample matter for reflection to the contemplating youth. francis assikinack (blackbird) ottawa simple truth i believe much trouble and blood would be saved if we opened our hearts more. i will tell you in my way how the indian sees things. the white man

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

four fine--eyebrows, nose, lips and fingers. four thick--buttocks, thighs, calves and knees. four small--breasts, ears, hands and feet. see lane s edition of the arabian nights. in the rosicrucian writings of behmen, fludd and maier, we find the occult dogma that the four elements are peopled by spirits, beings who may have influence on the destiny of man; thus the earth was inhabited by gnomes; the air was inhabited by sylphs; the fire was numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott inhabited by salamanders; and the water by undines; these are now commonly called elementals. see lives of the necromancers, w. godwin; michael maier; jacob behmen s works. the existence of elementals, scoffed at by modern education, is really suggested in a large number of plac

be like the ocean flowing around the other numbers within the decad. no further elementary number is possible; hence it is like the horizon because all the numbers are bounded by it. we find that it was called prometheus, and freedom from strife, and vulcan, because the ascent of numbers is as far as 9, just as the ascent of things decomposed by fire is as far as the sphere of fire (the summit of the air, and juno, because the sphere of the air is arranged according to the novenary (nine) system, and sister and wife to jupiter from its conjunction with the monad. and telesphoros or bringing to an end because the human offspring is carried 9 calendar months by the parent. and teleios or perfect for the same reason, and also called perfect because it is generated from the triad, which is cal

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

. in a magickal sense, lilith represents the lunar qualities of both woman and man, therefore possession is the conscious alignment with this fertile and seductive force. it was specifically that lilith and adam was not a happy or unified couple. she wished independence and to be equal with mate, and adam was not pleased. lilith refused to lay beneath and in a moment of anger and disgust, rose to the air and called the secret magickal name of god, from which she fled to the shores of the red sea. adam called upon angels to find her and they did locate her, in the caves on the red sea. there she mated with demons and produced 100 lilim or lilitu, succubi and children spawn of her blood. needless to say, the angels felt little security in trying to persuade her back to adam. considering the

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

th and tau. fourth is fire and shin "this again is the order of the elements in the sepher yetzirah' of the qabalah. from these 4 sigils there are the 4 names drawn forth as may follow in order. from the tau with 4 yods or a t surmounted by four yods of the sigillum ameth, t and 4 other letters counting by the rule of 4, 22, 20, 18. from the first letter t thus: this yields the name tahaoelog for the air tablet "the 4th square each time from the last will shew the letter and figure given. you are not to count, say, 22 or 20 or 18, but 4 only. n.o.m"[n.o.m. was a magical name used by w. w. westcott eds "from the cross in whose angles are 2 b's, a 6 and a 4. note that t equals a t, while the cross equals th. the count7 ing goes from cross to h, then b.4, then 6.b, and continues by six. from

l the hand that helps it. if one uses the concept that the hebrew h is analogous to the english e, then the hebrew root gh, meaning "carried with force" could be applied here (3) thaoth: possibly from the hebrew thaei, meaning "limits, circumscribes, defines (4) horlum: possibly from the hebrew ho, which relates to a binding force of nothingness to something. one of its arabic ori gins relates to the air, wind, and void. 11 (5) innon: from the root in, meaning united manifestation, as well as something which "envelops,"as well as "depriving" and oppressing" though still relative to a determined center (6) aaoth: from the hebrew root aaa, which has arabic origins, meaning "in defense of something" and (hebrew) vth, relating to difficulty in movement (7) galethog (see galas above. names from

m applied to each square. the tables can be classified with the following meanings: table no. meaning 1 this gives wisdom and a quick, witty mind. 2 this gives power over the princes to do your bidding. 3 this gives the ability to be objective and counsel people. 4 this gives shrewd business sense. 5 this gives access to hidden knowledge on water and minerals. 6 this gives control over aspects of the air spirits who control the seasons. 7 this also gives wisdom and hints at the first table, giving only the intellectual aspects of the same without the depth of this seventh table. these seven tables of the tabula collecta are analogous to the order formula of the enterer of the threshold, as laid down in the golden dawn z1 document "particular exordium" the number preceding the following quo

gods thereof: the aeons of the bornless beyond. the establishment of a hierarchy. 3. then there was the voice vibrated. the power of speech. 4. then there was the name declared. which distinguishes all things. 5. at the threshold of the entrance. between the universe and the infinite. hidden knowledge. 6. in the sign of the enterer stood thoth. as before him the aeons were proclaimed. spirits of the air, time itself: 7. in breath he did vibrate them: in symbols he did record them. the wisdom of the written word. 83 the seven tablets of the tabula collecta form the 49 angels of light, or the bonorum, as they are sometimes called. refer to the central or first tablet (the square numbered one. go to the same numbered square in each of the six other tablets, and the name of the first angel, b

res according to their kinds: livestock, creatures that move along the ground, and wild animals, each according to their kinds, the livestock according to their kinds, and all the creatures that move along the ground according to their kinds' and god saw that it was good. 123 "then god said 'let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground "then god said, give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. they will be yours for food. and to all the beasts of the earth and all birds of the air and all the creatures that move on the ground everything that has life in it i g

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

t in silence, offers hierv's lamen. 3rd ad. stands aside to let postulant in and then 3rd ad. says: 32%1 ad "merciful king of salem, i have tested the postulant and silence is maintained" three bells sound ch.ad "the hour cometh and even now is when the son of man shall appear. art thou therefore, prepared to discard the vestments of the flesh, that the soul unfettered may go forth to meet him in the air" postulant gives the sign of osiris slain. 2nd adept removs the black cowl. shading before the postulant ch. and 2nd ad. rise and turn towards him. clt. miss wand and ankh on high. ch.ad "oh ye divine ones who are in the presence of the supreme, grant me your arms, for i am he who shall come into being among you" 3rd ad "who then is this" 2nd ad. am the divine soul which dwelleth in the se

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