Michael Wynn's Occult Reference Library
*THE CRAFT

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

water the fields of men, while she worked underground with her plough. at last the people fell out with her, and she determined to quit the country; on perchtha's eve the ferryman at altar village received notice to be ready late in the night, and when he came to the saale bank, his eyes beheld a tall stately dame surrounded by vy^eeping children, and demanding to be ferried over. she stept into the craft, the little ones dragged a plough and a number of other tools in, loudly lamenting that they had to leave that lovely region. arrived at the other side, perchtha bade the boatman cross once more and fetch the heimchen that had been left behind, which under compulsion he did. she in the meantime had been mending the plovgh, she pointed to the chii^s, and said to the ferryman' there, take

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

e, drawing in my family and close friends to celebrate with me on the festival days. most solitary witches initiate themselves, though some traditions, such as the saxon seat wicca founded by raymond buckland in the usa, do admit solitary witches. indeed, solitary practitioners are said by some to have been witches in seven previous lifetimes and to possess within them all they need to know about the craft. truth or myth, no one should underestimate the number of private practitioners who do work alone, some coming together occasionally in small, informal groups. solitary witches can use ceremonial magick very successfully, but many do follow the less formal folk magick, linked to the land and the seasons, that was practised by our ancestors in their homes. for this reason, some call thems

assumes leadership and if this does not prove beneficial, it needs to be tackled with humour and sensitivity if you are not to have a quasi-deity in your midst. you may wish to choose a particularly wise member to look after newcomers, explain basic rituals and suggest reading material and meditations and visualisations that can be done at home. other members may undertake to research aspects of the craft that interest them, or collect information about deities and then run informal teachings sessions perhaps on a special evening. one person may undertake to update the book of shadows regularly. joining a coven before joining a coven, consider what you are looking for. some covens emphasise set ritual and ceremony and a learning path that can take years rather than months, along which you

p with these values will help her immeasurably in her life 'she is a perfect child of the gods: unspoiled and innocent of the limitations humankind have created for themselves. i believe that my greatest gift to her would be to teach her to stand with one foot in each world, the magical and the mundane, so that she will live her life fully and in true happiness, and perhaps inspire others towards the craft' 2- creating spells and rituals i have said that magick comes from within the individual, as a spontaneous expression of a higher force. this is not to suggest that it is entirely haphazard, however. in this chapter we shall look briefly at some general aspects of its theory and practice. at the end, i have included a simple ritual to illustrate some of these points. folk magick and ritu

the range is eight to 13 cycles per second) and are less common in our modern stressful lives. but they are naturally generated, for example, when you daydream, or sit by a fountain and let the rushing water fill your mind, or gaze into a candle flame, or have a lavender- or rosescented bath. compare these with the traditional routine preparations of fasting and ritual bathing of practitioners of the craft and you begin to see why these are important. invoking your protective angels to stand at the four corners of your magical circle, performing the rituals of preparing your magical tools and, in more formal magick, casting a circle- these are all ways of marking the limits of the everyday world and the entry into this magical space in which all the normal laws are suspended. there are man

es without any formal training in either conventional medical treatment or spiritual healing follow the tradition of the wise men and women, the wicca. these practitioners passed their craft down over centuries, from one generation to the next, but we also all have an innate ability to heal, which tells us how to soothe a loved one's headache or a child's distress. if you do wish to learn more of the craft see pages 299 and 305-7 where i have listed books on herbalism and aromatherapy and healing organisations. unlike some modern physicians or surgeons, who sometimes regard the prolonging of life as the major purpose of their work, regardless of the quality of that life, many witch healers, like other spiritual healers, accept that sometimes decline and death are inevitable. so they work t

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

roper perspective towards this work. fourth, to mr. j. birnbaum who aided in some of the preliminary practical research concerning the powers of the book, and its dangers. fifth, to mr. l. k. barnes, who dared to tempt the awesome wrath of the ancient ones, rising unspeakable eldritch horrors, in supporting the publication of this arcane treatise. sixth, to all those patient pagans and friends of the craft who waited, and waited for the eventual publication of this tome with baited breath. and something on the stove. seventh, and perhaps most importantly, to herman slater of the magickal childe (nee warlock shop, whose constant encouragement and eternal kvetching was material to the completion of this work. and, finally, to the demon perdurabo, without whose help the presentation of this b

the goddess of the witches has two distinct forms: the ancient one, goddess of the dragon-like telluric power which is raised in magickal rituals, and the elder goddess, defeater of death, who brings the promise of resurrection and rejuvenation to her followers those who must reside for a time after death and between incarnations in what is called the "summerland. sumer-land? another hallmark of the craft of the wise is evident within the necronomicon, as well as in general sumerian literature, and that is the arrangement of the cross-quarter days, which make up half of the craft's official pagan holidays. these occur on the eves of february 2nd, may 1st, august 1st, and november 1st, and are called candlemas, beltane, lammas and samhain (or hallows, respectively. the name lammas has a cu

ssume that these four beasts were known to the entire region of the middle east, as they appear on the sphinx in egypt, and have become the symbols of the four evangelists of the christian new testament- an ironic and splendid result of the ignorance of the greek religious historians concerning the ancient mysteries! probable the most inconsistent concept the sumerians possesses with reference to the craft is the naming of the goddess as a deity, not of the moon (as the craft would have it, but of the planet venus. the moon was governed by a male divinity, nanna (like inanna but minus the initial 'i, and was considered the father of the gods by the earliest sumerian religion. it should be noted, however, that all of the planetary deities, termed "the zoned ones" or zonei in greek, and inde

roper perspective towards this work. fourth, to mr. j. birnbaum who aided in some of the preliminary practical research concerning the powers of the book, and its dangers. fifth, to mr. l. k. barnes, who dared to tempt the awesome wrath of the ancient ones, rising unspeakable eldritch horrors, in supporting the publication of this arcane treatise. sixth, to all those patient pagans and friends of the craft who waited, and waited for the eventual publication of this tome with baited breath. and something on the stove. seventh, and perhaps most importantly, to herman slater of the magickal childe (nee warlock shop, whose constant encouragement and eternal kvetching was material to the completion of this work. and, finally, to the demon perdurabo, without whose help the presentation of this b

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

that it sets on the grave of truth whom it has murdered and buried in the black earth oblivion. moral philosophy, psychology, sociology, anthropology, mental pathology, physiology, and many another of 340 the children of wisdom, of whom she is justified, well know that the laws of ethics are a chaos of confused conventions, based at best on customs convenient in certain conditions, more often on the craft or caprice of the biggest, the most savage, heartless, cunning and blood-thirsty brutes of the pack, to secure their power or pander to their pleasure in cruelty. there is no principle, even a false one, to give coherence to the clamour of ethical propositions. yet the very men that have smashed moloch, and strewn the earth with shapeless rubble, grow pale when they so much as whisper am

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

e servants of sin, and they suffer, because, not being united in love with the whole universe, they perceive not beauty, but ugliness and deformity; and, not being united in understanding thereof, conceive only of darkness and confusion, beholding evil therein. thus at last they come, as did the manichaeans, to find, to their terror, a division even in the one, not that division which we know for the craft of love, but a division of hate, and this, multiplying itself, conflict upon conflict, endeth in hotchpot, and in the impotence and envy of choronzon, and in the abominations of the abyss. and of such the lords are the black brothers, who seek by their sorceries to confirm themselves in division. yet in this even is no true evil, for love conquereth all, and their corruption and disinteg

ALEISTER CROWLEY EQ I 1

no- god, and to be persecuted for no-god, and to suffer and to die for no-god. and now they torture themselves for him, as they had of yore gashed themselves with flints at the footstool of god his father; and to the honour of his name, and as a proof of his existence, have they not built up great towers of science, bastions of steam and of flame, and set a-singing the wheels of progress, and all the crafts and the guiles and the artifices of knowledge? they have contained the waters with their hands; and the earth they have set in chains; and the fire they have bound up as a wisp of undried straw; even the winds they have ensnared as an eagle in a net- yet the spirit liveth and is free, and they know it not, as they gaze down from their babel of words upon the soot-grimed fields, and the

ALEISTER CROWLEY EQUINOX EQ I 6 2

an times (2) to show the fantastic nature of the distinction between white and black magic, so far, at least, as the texts are concerned. the work is issued in crown 4to, and includes about 180 engravings, some of which are full-page plates. price 15"s. net" post free. handsomely bound "just published" waite (a. e. the secret tradition in freemasonry, and an analysis of the inter-relation between the craft and the high degrees, in respect of their term of research, expressed by the way of symbolism, 2 vols. large 8vo "with" 26 "full-page portraits, and other illustrations, cloth extra t.e.g" 42"s" book i. fundamental relations of the craft and the high grades. ii. development of the high grades in respect of the ancient alliance. iii. of the new alliance in freemasonry. iv. the masonic ord

ALEX SANDERS THE KING OF THE WITCHES

communication. between them, save by the messenger of the gods, or the summoner. 28. and onlyifit be safe may the covens meet in some sa.fe place for the great festivals. 29. and while there, none .shall say whence they came nor give their true names. 30. to thisiend,.any that are tortured in their agony may not tell if they do not kn.ow. 31. so be it ordained that no one shall tell anyone not of the craft who be ofthe wicca, nor give anynames or where they. bide, or in any way tell anything which can betray any. of us to ourfoes. 32. nor may he tell where the. covendom be. 33. or thecovenstead. 34..or where the meetings be. 35. and if any break these laws, even under torture, the curse of the goddess shall be upon them, so they may never be reborn on earth and may remain where they belong

d wishing to' fonn. a new coven, shall. tell the elders.oftheirintentiont and on the instant avoid theirdwe11ing and remove to the new covendotll. 46. members of the old coven may join thenewonewhefi it.ds formed. but if they do, they must utterly avoid the old coven. 47. the elders of the new and .the old covens should meet in peace and brotherly love. to decidetlie. new boundaries. 48. those of the craft who dwell outside both. covendoms may join. eitherbu.t not both, 49. though all may, if the elders agree, meet for the great festivals if it be trtily in peace and brotherly love, 50. but splitting the coven off means strife. so for this reason these laws were made of old and may the curse of the goddess be on any who disregard them. so be it ordained $1. if you would keep a book, let it

ason, if any die, destroy their book an they have not been able to. 56, for, an it be found 'tis clear proof against them, 57. and our oppressorskn.ow well lye 1l1aynotbea.w:itc;h alone, 58. so all their kin and friends be in danger oftdrtute, 59. so destroy evetything not necessary. 60. if your book be found on you 'tis clear proof against you alone, you may be arraigned. 61 keep all thoughts of the craft from yotir mind. 62. if the torture be too great to bear, say 'i will confess. i cannot bear this torture. what do you want me to say' 63. ifthey try to make you speak ofthe brotherhood, do not. 64. buhftheytrytemake you speak of impossibilities such as flying through the. air, consorting with a christian devil or sacrificing children, or eating men's flesh; 6s. to obtain relief from tor

nsecrating them and wash it off immediately afterwards. 76. let the colour of the hilts tell which is which. 77. do not bigrave* them unless they cause discovery. 78. ever remember yeo are the bidden children of the goddess so never do anything to. disgrace' them or her. 79. never boast, never threaten, never say you would wish iu ofanyone* engrave 134 80. if any person not in the circle, speak ofthe craft, say 'speak not to me of such, it frightensmc, tis evil luck to speak ofit' 81. for this reason, the christians have their spies everywhere 'ihese speak as if they were well affected to us, as if they wouldn't come into our meetings. saying 'my mother used to worship the old ones. i would i could go .myself' 82. to such as.these, ever deny all knowledge. 83. but to .others .ever say 'tis

what pleasure can there beat a witch meeting such as folks talk on' 84. and say 'many wise men now say there be no such creatures' 8s.bver make it ajest, and in some future time perhaps, the persecution may die and we may worship our gods in safety again. 86. let us all pray for that happy day. 87. may the .blessings of the goddess and god be on all who keep these laws which are ordained. 88. if the craft hath any appanage, let all guard it and help to keep it dear and good for the craft. 89. and let all justly guard all monies of the craft. 90. and if any brother truly wrought it, tis right th y have their pay, an it be just. an this be not taking money for the art, but for good and honest work. 91. and even the christians say 'the labourer is worthy of his hire' but ifany brother work w

e, let all guard it and help to keep it dear and good for the craft. 89. and let all justly guard all monies of the craft. 90. and if any brother truly wrought it, tis right th y have their pay, an it be just. an this be not taking money for the art, but for good and honest work. 91. and even the christians say 'the labourer is worthy of his hire' but ifany brother work willingly .for the good of the craft without pay, tis but to theirgreater honour. so be it ordained. 92. if there. be any dispute or quarrel among the brethren, the high priestess shall straightly convene the elder$ and enquire into the matter, and they shall hear both sides, first alone and then together. 135 9j.anthdthey shall decide justly, not favourin 'd. eother. gone 81 e or 94. ever recognizing there be eo j to work

. hi 97- void \he coven orscl' e e .t4ere is one answer, of y. our. own. taking. wi'th ano. t erth one. or. make a coven. you ose wh 'ii 98. to those whoca.nnt 't1. th a wl.go .jus y. eanswer be th cannot b. eary.our rule 'ii 1' ose wlw f. wi eave. with you. 99. or none may come.to n. meetmgs with th h h are at yari<>se, q)j1 'oy ioo.so,aneithercannot aree h ever sllrv.ivev so.b. g. et. ence, for the craft must. ive, so e. it ordained roi. in the olden days when weh d: artagainstany ho ill a power, we could use the these evildays :e f :tdd the brotherhood. but in devised a burning pit of 1. s? for our enemies. have. ever asnng fire' thi'h say their god casteth all th i. in 0 w c they ex.ce.pt it be the. 1. e phcop e "who worship him. very lew w. 0 i' priests, spells.and m..asses a..d thi a

of the art, for money ever smeareth the taker 'tis sorcerers and conjurors and the priests of the christians who ever accept money for the use of their arts. and they sell pardons to let men escape from their sins. 120. be not as these. if you accept no money, you will be free from temptation to use the art for evil causes. 121. all may use the art for their own advantage or for the advantage of the craft only if you are sure you harm none. 122. but ever let the coven debate this at length. onlyifall are satisfied that none may be harmed, may the art be used. 123. if it is not possible to achieve your ends one way, perchance the aim may be achieved by acting in a different way so as to harm none. may the curse of the goddess be upon any who breaketh this law. so be it ordained. 124 'tis j

re you harm none. 122. but ever let the coven debate this at length. onlyifall are satisfied that none may be harmed, may the art be used. 123. if it is not possible to achieve your ends one way, perchance the aim may be achieved by acting in a different way so as to harm none. may the curse of the goddess be upon any who breaketh this law. so be it ordained. 124 'tis judged lawful if ever any of the craft need a house or land and none will sell, to incline the owner's mind so as to be willing to sell, provided it harmeth him not in any way and the full price is paid without haggling. 125. never bargain or cheapen anything whilst you buy by the art. so be it ordained. 126 'tis the old law and the most important of all laws, that no one may do anything which will endanger any of the craft

full price is paid without haggling. 125. never bargain or cheapen anything whilst you buy by the art. so be it ordained. 126 'tis the old law and the most important of all laws, that no one may do anything which will endanger any of the craft, or bring them into contact with the law of the land or any persecutors. 127. in any dispute between the brethren, no one may invoke any laws but those of the craft. 128. or any tribunal but that of the priestess, priest and elders. 129. it is not forbidden to say as christians do 'there be witchcraft in the land' because our oppressors of old make it heresy not to believe in witchcraft and so a crime to deny it which thereby puts you under suspicion. 138 130. but ever say 'i know not of it here, perchance there may be but afar off, i know not where

chance 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 ofthe 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. 135. let the craft keep books with the names of all herbs which are good, and all cures so all may learn. 136. but keep another book with all bills and apices and let only the elders and other trustworthy people have this knowledge. so be it ordained. 137. and may the blessings of the gods be on all who keep these laws, and the curses of both the god and the goddess be on all who break them. 138. remember

ALEXANDRIAN BOOK OF SHADOWS OCCULT

cation between them, save by the messenger of the gods, or the summoner. 27. 28. and only if it be safe may the covens meet in some safe place for the great festivals. 29. and while there, none shall say whence they came nor give their true names. 30. to this end, that if any be tortured, in their agony, they may not tell if they do not know. so be it ordained that no one shall tell anyone not of the craft who be of the wicca, nor give any names or where they bide, or in any way tell anything which can betray any of us to our foes. 31. 32. nor may he tell where the covendom be. 33. or the covenstead. 34. or where the meetings be. and if any break these laws, even under torture, the curse of the goddess shall be upon them, so they may never be reborn on earth and may remain where they belon

and wishing to form a new coven, shall tell the elders of their intention, and on the instant avoid their dwelling and remove to the new covendom. 45. members of the old coven may join the new one when it is formed. but if they do, they must utterly avoid the old coven. 46. the elders of the new and old covens should meet in peace and brotherly love to decide the new boundaries. 47. 48. those of the craft who dwell outside both covendoms may join either but not both. though all may, if the elders agree, meet for the great festivals if it be truly in peace and brotherly love, 49. but splitting the coven oft means strife, so for this reason these laws were made of old and may the curse of the goddess be on any who disregard them. so be it ordained. 50. grimoire if you would keep a book, let

die, destroy their book an they have not been able to. 56. for, an it be found 'tis clear proof against them. 57. and our oppressors know well "ye may not be a witch alone. 58. so all their kin and friends be in danger of torture, 59. so destroy everything not necessary. 60. if your 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 fr

ore consecrating them and wash it off immediately afterwards. 75. 76. let the colours of the hilts tell which is which. 77. do not engrave them lest they cause discovery. conduct ever remember ye are the hidden children of the goddess so never do anything to disgrace them or her. 78. 79. never boast, never threaten, never say you would wish ill of anyone. if any person not in the circle, speak of the craft, say "speak not to me of such, 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 fool

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 that happy day. 87. may the blessings of the goddess and god be on all who keep these laws which are ordained. valuables 88. if the craft hath any appanage, let all guard it and help to keep it clear and good for the craft. 89. and let all justly guard all monies of the craft. and if any brother truly wrought it 'tis right they have their pay, an it be just. an this be not taking money for the art, but for good and honest work. 90. and even the christians say "the labourer is worthy of his hire" but if any brother work wil

nage, let all guard it and help to keep it clear and good for the craft. 89. and let all justly guard all monies of the craft. and if any brother truly wrought it 'tis right they have their pay, an it be just. an this be not taking money for the art, but for good and honest work. 90. and even the christians say "the labourer is worthy of his hire" but if any brother work willingly for the good of the craft without pay 'tis but to their greater honour. so be it ordained. 91. quarrels if there be any dispute or quarrel among the brethren, the high priestess shall straightly convene the elders and inquire into the matter, and they shall hear both sides, first alone and then together. 92. 93. and they shall decide justly, not favouring one side or the other. 94. ever recognising there be peopl

rule justly. 96. to those who must ever be chief, there is one answer"'void the coven or seek another one, or make a coven of your own, taking with you those who will go" 97. 98. to those who cannot rule justly, the answer be "those who cannot bear your rule will leave you" 99. for none may come to meetings with those with whom they are at variance. 100. so, an either cannot agree, get hence, for the craft must ever survive. so be it ordained. curses in the olden days when we had power, we could use the art against any who ill-treated the brotherhood. but in these evil days we must not do so. for our enemies have devised a burning pit of everlasting fire into which they say their god casteth all the people who worship him, except it be the very few who are released by their priest's spells

of the art, for money ever smeareth the taker 'tis sorcerors and conjurers and the priests of the christians who ever accept money for the use of their arts. and they sell pardons to let men ascape from their sins. 119. be not as these. if you accept no money, you will be free from temptation to use the art for evil causes. 120. all may use the art for their own advantage or for the advantage of the craft only if you are sure you harm none. 121. but ever let the coven debate this at length. only if all are satisfied that none may be harmed, may the art be used. 122. if it is not possible to achieve your ends one way, perchance the aim may be achieved by acting in a different way so as to harm none. may the curse of the goddess be on any who breaketh this law. so be it ordained. 123 'tis j

re you harm none. 121. but ever let the coven debate this at length. only if all are satisfied that none may be harmed, may the art be used. 122. if it is not possible to achieve your ends one way, perchance the aim may be achieved by acting in a different way so as to harm none. may the curse of the goddess be on any who breaketh this law. so be it ordained. 123 'tis judged lawful if ever any of the craft need a house or land and none will sell, to incline the owner's mind so as to be willing to sell, provided it harmeth him not in any way and the full price is paid without haggling. 124. 125. never bargain or cheapen anything whilst you buy by the art. so be it ordained. law of the land "tis the old law and the most important of all laws, that no one may do anything which will endanger a

aft need a house or land and none will sell, to incline the owner's mind so as to be willing to sell, provided it harmeth him not in any way and the full price is paid without haggling. 124. 125. never bargain or cheapen anything whilst you buy by the art. so be it ordained. law of the land "tis the old law and the most important of all laws, that no one may do anything which will endanger any of the craft, or bring them into contact with the law of the land or any persecutors. 126. 127. in any dispute between brethren, no one may invoke any laws but those of the craft. 128. or any tribunal but that of the priestess, priest and elders. discussion of witchcraft it is not forbidden to say as christians do "there be witchcraft in the land" because our oppressors of old make it a heresy not to

ere 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 bales and apies and let only the elders and other trustworthy people have this knowledge. so be it ordained. 136. and may the blessings of the gods be on all who keep these laws, and the curses of both the god and the goddess be on all who break them. 137. use of the

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

and entered into life. the temple grew in beauty. its lines, its walls, its decorations, and its height and depth and breadth slowly emerged and entered into light. out from the east, the word went forth: open the door to all the sons of men who come from all the darkened valleys of the land and seek the temple of the lord. give them the light. unveil the inner shrine, and through the work of all the craftsmen of the lord extend the temple's walls and thus irradiate the world. sound forth the word creative and raise the dead to life. thus shall the temple of the light be carried from heaven to earth. thus shall its walls be reared upon the great plains of the world of men. thus shall the light reveal and nurture all the dreams of men. then shall the master in the east awaken those who are

and aid the- 60- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust blind. then shall the gate into the north remain wide open, for there the unseen master stands with welcoming hand and understanding heart, to lead the pilgrims to the east where the true light shines forth "why this opening of the temple" demand the greater seven. because the work is ready; the craftsmen are prepared. god has created in the light. his sons can now create. what can else be done "naught" came the answer from the greater seven "let the work proceed. let the sons of god create" these words will be noted by many as of deep significance and as indicating a wide intention (during the coming cycle) to open the door wide into the temple of the hidden mystery to man. one by on

on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust sons of men, who will work then without limitation, and will have free access to all parts of the building. through the magic of the word which will then have been recovered, all doors will fly open, and the consciousness of man will respond to every divine manifestation. more of this i may not here say, but the work of the craft is symbolic of the ritualistic organisation of the universe. of this the mineral kingdom (with which the work is done, and through which the geometrical plan expresses itself) is at the same time the symbol and the undertaking, the beginning and also the concrete expression of divine purpose. secondly, i referred earlier to the work of the seventh ray in connection with the phenomena of

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

seeks to enter) and safeguards him from the risks and perils of that initiation which must be undergone before he can pass through the five divisions of paradise to the place where light dwells and the masters of the wisdom live and work. this is the thought which lies behind the masonic procedure whereby the tyler stands outside the door of the lodge with a drawn sword to protect the secrets of the craft from the unready. i would remind you also that as this law is an aspect of the fundamental law of love, it concerns the psyche or soul, and therefore its function is to further the spiritual interests of the true man, and to demonstrate the power of the second aspect, the christ consciousness, and the power of divinity. it "rejects the undesirable in order to find that which the heart cr

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ples, who are slow and cautious and doubtful to a more ready and "approaching" attitude. those aspirants and disciples, who stand ready to be taught when opportunity offers, ought to continue steadfastly with their work even when apparently there is no inner contact. these disciples offer no strain to the inner teacher and, in the last analysis, make the most progress. you have given your life to the craft of teaching and consequently there is now given to you a more expansive view of the underlying purpose of the planetary, educational movement. in this- 129- discipleship in the new age- volume i copyright 1998 lucis trust movement, those of you who have some inner vision and who can grasp the magnitude of the plan to bridge the gap between the higher and lower mind can contribute much to

ARADIA GOSPEL OF THE WITCHES

s in doubt whether they are all head orall tail, or only head and tail; or the goddess laverna, of whom no one ever knew whether she wasall head or all body, or neither or both.then the emperor inquired who this deity might be, for he had never heard of her.and virgil replied: among the gods or spirits who were of ancient times may they be ever favourable to us! amongthem (was) one female who was the craftiest and most knavish of them all. she was called laverna.she was a thief, and very little known to the other deities, who were honest and dignified, for shewas rarely in heaven or in the country of the fairies.she was almost always on earth, among thieves, pickpockets, and panders she lived in dark-ness.once it happened that she went (to a mortal, a great priest in the form and guise of

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

s day, arose from an operative guild and within the bosom of a development from certain london lodges which prior to the year 1717 had their titles in the past of the guild and recognised its old charges, it would seem outside the reasonable likelihood of things that less than forty years after the foundation of grand lodge knightly orders should begin to be heard of developing under the aegis of the craft, their titles in some cases being borrowed from the old institutions of christian chivalry. it is this, however, which occurred, and the inventions were so successful that they multiplied on every side, from 1754 to the threshold of the french revolution, new denominations being devised when the old titles were exhausted. there arose in this manner a great tree of ritual, and it happens

ffirmation was that the hypothetical building confraternity of palestine united ultimately with the knights of st. john of jerusalem; that it became established in various countries of europe as the crusaders drifted back; and that its chief centre in the thirteenth century was kilwinning in scotland. but the french or otherwise german masonic mind went to work upon this thesis, and in presenting the craft with the credentials of knightly connections it substituted the order of the temple for the chivalry chosen by ramsay. the battle of lepanto and the siege of vienna had invested the annals of the st. john knighthood with a great light of valour; but this was as little and next to nothing in comparison with the talismanic attraction which for some reason attached to the templar name and w

to the fact or possibility of antecedent degrees of the kind in that country, and we are confronted at once by many stories afloat concerning the chapter of clermont, the foundation of which at paris is referred to several dates. it was in existence, according to yarker, at some undetermined period before 1742, for at that date its masonic rite, consisting of three degrees superposed on those of the craft, was taken to hamburg. a certain von marshall, whose name belongs to the history of the strict observance, had been admitted in the previous year, von hund himself following in 1743- not at hamburg, but at paris- for all of which no authority is cited and imagination may seem to have been at work. but some of the statements, including those of other english writers, are referable to a so

and the lilies of france: it is pre-french revolution and post 1768- say, on a venture, about 1772. the ritual to which i refer extends from p. 73 to 202 of the fifth volume, in a size corresponding to what is termed crown octavo among us. the hand is clear and educated. the particular templar chivalry is represented as an order connected with and acknowledging nothing else in freemasonry except the craft degrees. in respect of antiquity it claims descent by succession from certain canons or knights of the holy sepulchre, who first bore the red cross on their hearts, and were founded by james the first, brother of the first bishop of jerusalem. these canons became the knights hospitallers of a much later date. on these followed the templars, from whom the masonic knights of the temple mor

may be said that a final judgment was pronounced against it in 1782 when the congress of wilhelmsbad set aside the templar claim and approved the rectified rite, otherwise a transformed strict observance, created within the bosom of the loge de bienfaisance at lyons and ratified at a congress held in that city prior to the assembly at wilhelmsbad. the grades of the strict observance superposed on the craft were those of scottish master, novice and knight templar; those of the revision comprised a regime ecossais, described as ancient and rectified, and an ordre interieur, being novice and knight beneficent of the holy city. it laid claim on a spiritual consanguinity only in respect of the templar chivalry, apart from succession and historical connection, but it retained a certain root, the

BASIL VALENTINE TWELVE KEYS

r with his bones, to ashes. this vulcan consented to do. while he was executing his office, there appeared a beautiful lady in a long, silver robe, intertissued with many waters, who was immediately recognised as the moon, the wife of the sun. she fell on her knees, and with outspread hands, and flowing tears, besought them to liberate her husband v v the sun v v from the prison in which, through the crafty wiles of mercury, he was being detained by the planets. but vulcan refused to listen to her request; nor was he softened by the moving prayers of lady venus, who appeared in a crimson robe, intertissued with threads of green, and charmed all by the beauty of her countenance and the fragrance of the flowers which she bore in her hand. she interceded with vulcan, the judge, in the chaldee

BEHOLDERS OF NIGHT

ath of the wise. considering much of the witchcraft tradition is a conglomeration of various magical traditions, the term witchcraft is as universal as its language. in the past, witchcraft and wicca was originally intended to be a shadow unto light way of living, from which the essence of the self is propagated in ones own will, desire and belief. as time moved forward, a watered down version of the craft from which was passed down from hermetic occultism and other pagan practices, brought much of the public essence of witchcraft to be a watered-down, sometimes spiritually impotent off shoot of christianity, which seemed to plague much of all western culture. in our primal selves, the forgotten areas deep within the mind, from which christianity could not pervert, leviathan guarded the ga

BLACK WITCHCRAFT

by this determined focus that the will of the black adept has transformed he or she into a daemonic being. within ancient persian practice, the ahriman (satan) created daemon akoman (meaning evil mind) is the luciferian mind which seeks liberation and independence from the mass or herd mentality, to become something other by the forbidden or evil path of magick or witchcraft. certain tools within the craft sinister are often considered haunted objects, empowered by ongoing ritual practice by the witch or sorcerer which gives the fetish a seeming life independent from their own, however always usually in accordance to their will. ritual instruments such as the tibetan kangling, a trumpet made from the thigh bone of a hanged man, a ritual knife known as an athame, according to idries shah as

BLAVATSKY H P ANTHROPOGENESIS

balists have brought forward the compound attribute-appellation of one of the personal creative elohim, whose name was yak and jab, the letters i or j or y being interchangeable, or jah-hovah, i.e. male and female* jah-eve an hermaphrodite, or the first form of humanity, the original adam of earth, not even adam kadmon, whose" mind-born son" is the earthly jah-hovah, mystically. and knowing this, the crafty rabbin-kabalist has made of it a name so secret, that he could not divulge it later on without exposing the whole scheme; and thus he was obliged to make it sacred. how close is the identity between brahma-prajapati and jehovah-sephiroth, between brahma-viraj and jehovah-adam, the bible and the puranas compared can alone show. analysed and read in the same light, they afford cogent evid

mbol, a holy of holies, indeed, wherein were created immortal hierophants and "sons of god- never mortal men and sons of lust and flesh- as now in the hidden sense of the semite kabalist. the reason for the difference in the views of the two races is easy to account for. the aryan hindu belongs to the oldest races now on earth; the semite hebrew to the latest. one is nearly one[[vol. 2, page 471] the craft of the rabbins. million years old; the other is a small sub-race some 8,000 years old and no more* but phallic worship has developed only with the gradual loss of the keys to the inner meaning of religious symbols; and there was a day when the israelites had beliefs as pure as the aryans have. but now judaism, built solely on phallic worship, has become one of the latest creeds in asia

-headed and called "tricephalos "triplex" as one with the sun and venus. finally, mercury, as cornutus* shows, was sometimes figured under a cubic form, without arms, because "the power of speech and eloquence can prevail without the assistance of arms or feet" it is this cubic form which connects the termini directly with the cross, and the eloquence or the power of speech of mercury, which made the crafty eusebius say "hermes is the emblem of the word which creates and interprets all" for it is the creative word; and he shows porphyry teaching that the speech of hermes (now interpreted "word of god) in pymander) a creative speech (verbum, is the seminal principle scattered throughout the universe* in alchemy "mercury" is the radical moyst, primitive or elementary water, containing the se

y too many proofs to be easily dismissed. an instance may be given as an illustration out of the history of freemasonry. in his "franc-maconnerie occulte" rightly or wrongly, ragon, an illustrious and learned belgian mason, reproaches the english masons with having materialized and dishonoured masonry, once based upon the ancient mysteries, by adopting, owing to a mistaken notion of the origin of the craft, the name of free masonry and free masons. the mistake is due, he says, to those who connect masonry with the building of solomon's temple, deriving its origin from it. he derides the idea, and says "the franc mason (which is not macon libre, or free masonry) knew well when adopting the title, that it was no question of building a wall, but that of being initiated into the ancient myster

BLAVATSKY H P COSMOGENESIS

lunar month, each septenary portion thereof being typified by one quarter of the moon. it is worth the trouble of presenting in this work a bird's-eye view of the origin and development of the lunar myth and worship in historical antiquity, on our side of the globe. its earlier origin is untraceable by exact science, rejecting as it does tradition; while for theology, which, under the guidance of the crafty popes, has put a brand on every fragment of literature that does not bear the imprimatur of the church of rome, its archaic history is a sealed book. whether the egyptian or the aryan hindu religious philosophy is the more ancient- and the secret doctrine says it is the latter- does not much matter in this instance, as the lunar and solar "worship" are the most ancient in the world. bot

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

e right one for you; the one path you can travel comfortably and securely. to be of the most use to you, the information i give in this book the training you will get is non-denominational. i take examples from different traditions (e.g. gardnerian, saxon, alexandrian, scottish, giving you both general information and specifics. this is drawn from my more than twenty years active participation in the craft, and nearly twice that in the occult generally. by the time you have finished this training (presuming that you take it seriously, you will be the equivalent of the third degree, in gardnerian or similar. from there you can then, as i have said, go on to other perhaps more specific training if you wish, in the sense of being tailored to a particular tradition. but from this present work

is charge that they had interfered with the elements. since fertility was of great importance fertility of crops and beasts there were certain sexual rites enacted by the wicca, as followers of the nature religion. these sexual rites seem to have been given unnecessary prominence by the christian judges, who seemed to delight in prying into the most minute of details concerning them. the rites of the craft were joyous in essence. it was an extremely happy religion and so was, in many ways, totally incomprehensible to the gloomy inquisitors and reformers who sought to suppress it. a rough estimate of the total number of people burned, hung or tortured to death on the charge of witchcraft, is nine million. obviously not the malleus malleficarutn is in three parts, the first of which treats '

ian. witchcraft was also in their eyes anti-christian. ergo, witchcraft and satanism were one and the same. in 1604 king james i passed his witchcraft act, but this was repealed in 1736. it was replaced by an act that stated that there was no such thing as witchcraft and to pretend to have occult powers was to face being charged with fraud. by the late seventeenth century the surviving members of the craft had gone underground; into hiding. for the next three hundred years, to all appearances witchcraft was dead. but a religion which had lasted twenty thousand years, in effect, did not die so easily. in small groups surviving covens, oftimes only of family members the craft continued. in the literary field christianity had a heyday. printing had been invented and developed during the perse

tches, in 1931. in england, in 1951, the last laws against witchcraft were finally repealed. this cleared the way for the witches themselves to speak up. in 1954 dr. gerald brousseau gardner, in his book witchcraft today, said, in effect 'what margaret murray has theorized is quite true. witchcraft was a religion and in fact it still is. i know, because i am a witch myself" he went on to tell how the craft was still very much alive, albeit underground. he was the first to give the witches' side of the story. at the time of his writing it seemed, to him, that the craft was rapidly declining and perhaps only hanging on by a thread. he was greatly surprised when, as a result of the circulation of his books, he began to hear from many covens throughout europe "in new england the law was as in

and and continental europe that they were burned at the stake. lesson one: the history and philosophy of witchcraft/ 7 all still happily practicing their beliefs. yet these surviving covens had learned their lesson. they did not wish to take the chance of coming out into the open. who was to say the persecutions could not start again? for a while gerald gardner's was the single voice speaking for the craft. he claimed to have been initiated into an english coven, near christchurch, just before the start of the second world war. he was excited by what he found. he had spent a lifetime in the study of religio-magick and now was a part of it. he wanted to rush out and tell everyone. but he was not allowed to. finally though, after much pleading, he was allowed to present some of the true witc

gardner's preparatory work can be found in stewart farrar's books: what witches do and eight sabbats for witches. however, whatever one's feelings about gardner, whatever one's belief in the wicca's origins, all present-day witches and would-be witches owe him a tremendous debt of gratitude for having had the courage to stand up and speak out for witchcraft. it is because of him that we can enjoy the craft, in its many forms, today. in america the first witch to "stand up and be dr. gerald gardner 8/ buckland's complete book of witchcraft recognized" was myself, raymond buckland. at that time there were no covens visible in this country. initiated in scotland (perth) by gardner's high priestess, i set out to emulate gardner insofar as to try to straighten the long-held misconceptions and t

ft, in its many forms, today. in america the first witch to "stand up and be dr. gerald gardner 8/ buckland's complete book of witchcraft recognized" was myself, raymond buckland. at that time there were no covens visible in this country. initiated in scotland (perth) by gardner's high priestess, i set out to emulate gardner insofar as to try to straighten the long-held misconceptions and to show the craft for what it truly is. soon sybil leek arrived on the scene, followed by gavin and yvonne frost and other individuals. it was an exciting time as more and more covens, and many different traditions, came into the open or at least made themselves known. today the would-be witch has a wide selection from which to choose: gardnerian, celtic (in many variations, saxon, alexandrian, druidic, a

no. 165-13 "religious requirements and practices of certain selected groups a handbook for chaplains" includes instructions as to the religious rights of witches right alongside those of islamic groups, sikh groups, christian heritage, indian heritage, japanese and jewish groups. yes, witchcraft has a place in past history and will have a definite place in the future. the philosophy of witchcraft the craft is a religion of love and joy. it is not full of the gloom of christianity, with its ideas of "original sin, with salvation and happiness possible only in the afterlife. the music of witchcraft is joyful and lively, again contrasting with the dirge-like hymns of christianity. why is this? why are wiccans more content; more warm and happy? much of it has to do with their empathy with natu

in it. 10. our only animosity towards christianity, or towards any other religion or philosophy of life, is to the extent that its institutions have claimed to be "the only way" and have sought to deny freedom to others and to suppress other ways of religious practice and belief. 10/ auckland's complete book of witchcraft 11. as american witches, we are not threatened by debates on the history of the craft, the origins of various terms, the legitimacy of various aspects of different traditions. we are concerned with our present and our future. 12. we do not accept the concept of absolute evil, nor do we worship any entity known as "satan" or "the devil, as defined by the christian tradition. we do not seek power through the suffering of others, nor accept that personal benefit can be deriv

ese representations became, for the ancient egyptians, isis and osiris; for the hindus, shiva and parvati; for the christians, jesus and mary. in virtually all instances (there were exceptions) the ultimate deity was equated with both masculine and feminine. broken down into a god and a goddess. this would seem most natural since everywhere in nature is found this duality. with the development of the craft, as we know it, there was also, as we have seen, this duality of a god and a goddess. deities' names as mentioned in lesson one, the names for the deities would vary depending upon locality. and not only locality. with the goddess, especially, the question of names could become quite involved. for example, a young man with problems in his love life might worship the goddess in her aspect

n of the god! witchcraft is a religion of nature, as any witch will tell you. everywhere in nature there is male and female, and both are necessary (i have yet to meet anyone who does not have both a mother and a father. it follows, then, that both the god and the goddess are important and should be equally revered. there should be balance. but balance is as woefully missing in most traditions of the craft as it is in christianity. we are all every single one of us made up of both masculine and feminine attributes. the toughest, most macho man has feminine aspects just as the most traditionally-feminine woman has male aspects. so it is "pan a greek nature and fertility deity, originally native to arcadia. as such he is god of goatherds and flocks and is usually represented as a very sensua

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

e, drawing in my family and close friends to celebrate with me on the festival days. most solitary witches initiate themselves, though some traditions, such as the saxon seat wicca founded by raymond buckland in the usa, do admit solitary witches. indeed, solitary practitioners are said by some to have been witches in seven previous lifetimes and to possess within them all they need to know about the craft. truth or myth, no one should underestimate the number of private practitioners who do work alone, some coming together occasionally in small, informal groups. solitary witches can use ceremonial magick very successfully, but many do follow the less formal folk magick, linked to the land and the seasons, that was practised by our ancestors in their homes. for this reason, some call thems

assumes leadership and if this does not prove beneficial, it needs to be tackled with humour and sensitivity if you are not to have a quasi-deity in your midst. you may wish to choose a particularly wise member to look after newcomers, explain basic rituals and suggest reading material and meditations and visualisations that can be done at home. other members may undertake to research aspects of the craft that interest them, or collect information about deities and then run informal teachings sessions perhaps on a special evening. one person may undertake to update the book of shadows regularly. joining a coven before joining a coven, consider what you are looking for. some covens emphasise set ritual and ceremony and a learning path that can take years rather than months, along which you

p with these values will help her immeasurably in her life 'she is a perfect child of the gods: unspoiled and innocent of the limitations humankind have created for themselves. i believe that my greatest gift to her would be to teach her to stand with one foot in each world, the magical and the mundane, so that she will live her life fully and in true happiness, and perhaps inspire others towards the craft' 2- creating spells and rituals [insert pic p032- i have said that magick comes from within the individual, as a spontaneous expression of a higher force. this is not to suggest that it is entirely haphazard, however. in this chapter we shall look briefly at some general aspects of its theory and practice. at the end, i have included a simple ritual to illustrate some of these points. fo

he range is eight to 13 cycles per second) and are less common in our modern stressful lives. but they are naturally generated, for example, when you daydream, or sit by a fountain and let the rushing water fill your mind, or gaze into a candle flame, or have a lavender- or rose-scented bath. compare these with the traditional routine preparations of fasting and ritual bathing of practitioners of the craft and you begin to see why these are important [insert pic p053- invoking your protective angels to stand at the four corners of your magical circle, performing the rituals of preparing your magical tools and, in more formal magick, casting a circle- these are all ways of marking the limits of the everyday world and the entry into this magical space in which all the normal laws are suspend

es without any formal training in either conventional medical treatment or spiritual healing follow the tradition of the wise men and women, the wicca. these practitioners passed their craft down over centuries, from one generation to the next, but we also all have an innate ability to heal, which tells us how to soothe a loved one's headache or a child's distress. if you do wish to learn more of the craft see pages 299 and 305-7 where i have listed books on herbalism and aromatherapy and healing organisations. unlike some modern physicians or surgeons, who sometimes regard the prolonging of life as the major purpose of their work, regardless of the quality of that life, many witch healers, like other spiritual healers, accept that sometimes decline and death are inevitable. so they work t

CASTING THE CIRCLE

ce of darkness emerge as one! bless this circle! hail lilith, she who would bless our lives with joy and beauty, and the love of our kin. we seek the sorcerous path! by the power of the toad, sacred of hecate and the powers of night, avail the lunar current unto our selves, so that we shall emerge in the dark light of saturn! by the power of the serpent, sacred of asmodeus and lilith, bringers of the craft of olde, that we shall emerge in the waking dawn of phosphorus! by the power of the goat, oz as known to the secret. bring us union and that opposites are joined, that we shall emerge knowing both good and evil! this circle is hereby sacred, blessed by the light of shaitan the double headed one! perform the witches rune "bagabi lacha bachabe lamac cahi achababe to that which is, unto tha

CHAOS MAGICK AND LUCIFERISM

by the anthropomorphic-created god. god is chaos invariably and lucifer sought to manipulate this power, which the morning star has done successfully. the watchers and the nephilim understood this fact clearly and so did their will in the same fashion. the sabbatic bloodline of those descended from fallen angels is present clearly in this age, equaled with those who were spiritual heirs as well. the craft taught by the fallen angels is further outlined in my the book of the witch moon, which further introduces what can be considered disciplined chaos sorcery. the methods of chaos magick are based within the theories of the universe being subject to those who may open and use the mind on numerous levels. the effects of the earth are reactions to theories and ideas enfleshed. magick is noth

CHRONOLOGIA RORISPERGIUS

ne and the same essence (haqiqa, exemplified in twelve persons" 1385-1441 georges aurach 1388 geoffrey chaucer canterbury tales discussed alchemy in the canon's yeoman's tale 1388 d. telesphorus de cosenza 1390 "sefer yetzirah "k" parma de rossi, foll 36b-38b. italy, 1316/7. short version of tamim (from 9thc. c.1390 the regius poem( halliwell ms) ms. is admitted to be the oldest genuine record of the craft of masonry known..the good clerk euclid taught the craft of geometry full wonder wide" 1391 laventian codex 14 fol. 79 verso-100 recto (florence, medici collection, catalogue plutoeo44. this ms. version of "sefer hohkmah" by donollo. 1391-1452 cyriac of ancona ciriaco de' pizzicolli italian merchant and antiquarian with a particular interest in classical greece. 1392 a decree in paris in

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

f fraternity and 'brotherly love! the public apologists for freemasonry will tell you that these rituals are only symbolic, but there is much evidence that not everyone thinks so, including the freemason known as jack the ripper. the powerful ties of loyalty (and fear, too, when necessary) engendered in the membership makes sure that very few have dared to disclose the secrets, even after leaving the craft. in fact, while people may cease to pay their fees or turn up at the lodge, the oaths still apply. there is no mechanism by which a mason, once initiated, can unswear his oath. such oaths were invented to create fear and control. they were not part of the rituals of stonemasons, as some of their few surviving rule books, the 'gothic constitutions' as they are called, have proved. the pen

DAVID ICKE CHILDREN OF THE MATRIX

their bloodlines. in this way, they can co-ordinate through apparently unconnected, even "opposing" areas of society, the same policies. this is how they have created the explosion of centralisation in every area of life: government, finance, business, media, military. it is not by accident or natural occurrence. it is by coldly calculated design. jim shaw, a former 33rd degree freemason, exposes the craft in his book, the deadly deception (huntington house inc, lafayette, louisiana, 1988. he describes how freemasonry is based on the same compartmentalised pyramids. at the bottom are the three degrees known as the blue degrees and the vast majority of freemasons never progress beyond that through either the 33 degrees of the scottish rite or the 10 degrees of the york rite* even at the 33r

ity of chandrigarh for translation, they were found to contain the knowledge to build interstellar spaceships, according to the university's dr ruth reyna.2 yet the documents are thousands of years old! dr reyna revealed that these ships were known as "astras" and it was claimed they could fly to any planet. some texts talk about them flying to the moon. details of building, flying, and operating the craft are all included. the chinese, apparently, even used part of the contents in their space programme.3 these were the craft used in the endlessly recorded "wars of the gods. the same basic knowledge used to build anti-gravity technology can be employed to disconnect massive stones from the laws of gravity. arab legends say that the astonishing blocks of stone at baalbeck in the lebanon wer

lained to the police in rio de janeiro about their harassment. they didn't believe him and he moved to sao paulo. it was there that a car stopped beside him in the street. he said he "lost his will to resist" and climbed inside to find the three guys who had been following him for months. he was driven to a wooden area, he said, where he saw a large "ufo. the car stopped and they all walked up to the craft, which was hovering above the ground and surrounded by a "luminous ring. the next thing he knew, they were inside and he was sat in a chair with handles that secured his wrists. an iron bar pressed his head backwards against the chair and his neck was also fastened. now, he said, the "men in black" transformed. their "heads ripped open into a heart shape" and their skin became scaled and

DAVID ICKE THE BIGGEST SECRET

iggest rite of world freemasonry are the 33 degrees (initiation levels) calledthe scottish rite. it is named after that little country in the north of the british islesbecause that is where many of the ancient bloodlines settled to be followed by thetemplar knowledge at the time of philippe the fair. now the templars had re-emergedpublicly under another name- freemasonry. the other main stream of the craft is theyork rite, after which new york is named, which is the centre of united statesfreemasonry to this day. some researchers believe that the priory of sion wrestedcontrol of the scottish and york rites from the templars who later crossed the englishchannel to found french freemasonry. this may be true, but in the end they are all thesame organisation at the highest level. you can still

DIABOLUS

spirit mask of cain, thus through the flesh of cain does the devil first manifest and later initiate. in east anglian hereditary witchcraft, it is suggested that when cain went to nod he was greeted by the devil who made him the first witch. even with older areas of historical and hereditary craft cain as the manifestation as the first sorcerer, created by the devil, holds the true foundations of the craft which indeed separates it from it s watered down wiccan varieties. british hereditary witch nathaniel harris has written an article on cain based on his family teachings, lore and his own sorcerous study and work37. his theories are sound and hold much inspiration for those who utilize truth within the circle, which is inspired or creative truth, thus aiding ones own initiation. accordin

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

, added together, made five whole days. these he joined to the three hundred and sixty days of which the year then consisted.[2] upon the first of these five days was osiris brought forth;[3] and at the moment of his birth a voice was heard to proclaim that the lord of creation was born. in course of time he became king of egypt, and devoted himself to civilizing his subjects and to teaching them the craft of the husbandman; he established a code of laws and bade men worship the gods. having made egypt peaceful and flourishing, he set out to instruct the other nations of the world. during his absence his wife isis so well ruled the state that typhon [set, the evil one, could do no harm to the realm of osiris. when osiris came again, typhon plotted with seventy-two comrades, and with aso, t

ELLIS LOW TWELVE 1907

bers of the fraternity should possess the means of making themselves iv introduction known to one another and thus avoid the necessity of proving their skill as craftsmen. in order to do so, and to enable a mason to claim the hospitality of his brother masons, a system of symbols was devised, in which every mason was initiated and which he was pledged to keep secret. the term "free" as applied to the craft, arose from the fact that its members were exempted by several papal bulls from the laws which governed ordinary laborers, as well as from the various burdens imposed upon the working classes in england and on the continent. these laws bound the free masons to certain religious duties, and it was natural that a craft whose principal business was church building should receive the special

e in a resurrection to a future life; a book of the law of god must constitute an indispensable part of the furniture of every lodge; all men in the sight of god are equal, and meet in the lodge on one common level" the universality of the order was set forth by charles whitlock moore, of massachusetts, in 1856, at the centennial anniversary of st. andrew's lodge, boston "at the reorganization of the craft and the establishment of the present grand lodge of england, in 1717, we laid aside our operative character, and with it all pretensions to extraordinary skill in architectural science. we then became a purely moral and benevolent association, whose great aim is the development and cultivation of the moral sentiment, the social principle, and the benevolent affections, a higher reverence

c lodges and masonic brethren may be found `to feed the hungry, clothe the naked and bind up the wounds of the afflicted" ancient free masonry consists of the three degrees- entered apprentice, fellow craft and master mason. upon these are based the york rite and the scottish rite. the former takes its name from the city of york, in the north of england, where the annual and general assemblies of the craft were re-established in a .d. 926. in addition to the symbolic degrees, it includes capitular, cryptic and chivalric grades, conferred in bodies known respectively as the chapx introduction ter, council and commandery. the chapter has four degrees- mark master, past master, most excellent master and the royal arch, together with an honorary order of high priesthood. the council has two de

whitney for the money[$5oo] and crossed to the west side of the river "they travelled on horseback-three horses in the party; monday night they rode some thirty miles farther to a point near the present city of hamilton, where the journey ended. morgan signed a receipt for the $5oo. he also signed a declaration of the facts in the case "we supposed we could at any time trace him up. we felt that the craft would be the gainer by our labors. we were prepared to send his wife and children to him as agreed. we supposed that that was the end of it "what a tremendous blunder we all made! it was scarcely a week until we saw that trouble was before us. it was not a fortnight until colonel king sent a confidential messenger into canada to see morgan and prepare to bring him back "but alas! he who

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nomena. in 1973, two shipyard workers, charles hickson and calvin parker, were abducted as they were fishing in pasacagoula, mississippi. several others also occurred that year. then in 1975 six men in arizona reported that a coworker had disappeared as he approached a hovering ufo. travis walton reappeared five days later and began to recount his story of a forced encounter with the being aboard the craft. again that year, other less notable abduction cases were reported, but equally important, a made-for-tv movie about the hill case ran on nbc on october 20. an increasing number of cases were reported annually through the end of the decade. abadie, jeannette encyclopedia of occultism& parapsychology. 5th ed. 2 as the abduction reports often included an element of memory loss, the encount

traordinary vitality. albertus therefore decided that he must show his gratitude to the madonna by entering the priesthood, and eventually he won eminence in the clerical profession. in 1260 he became bishop of ratisbon. his books include summa de creaturis and summa theologiae. albertus was repeatedly charged by some of his contemporaries with holding communications with the devil and practicing the craft of magic. he was said to have invited some friends to his house at cologne, among them william, count of holland, and when the guests arrived they were amazed to find that, although the season was midwinter and the ground was covered with snow, they were expected to have a meal outside in the garden. their host urged them to be seated, assuring them that all would be well. though doubtfu

cret form of witchcraft that he called seax (or saxon) wicca. he presented this new witchcraft in a 1974 book, the tree: the complete book of saxon witchcraft. that same year he also married joan helen taylor, who became his new high priest. buckland then developed a correspondence course in seax wicca, which he offered through the 1970s. he also moved to southern california where his approach to the craft evolved. he continued to write on a wide variety of magical and witchcraft themes and his latest books include practical color magick (1983, complete book of witchcraft (1986, and the secrets of gypsy fortunetelling (1988, which is of a series of books on gypsy occult practices. as of the mid-1990s, buckland has written more than 20 books. one, a spoof on the books of james churchward, w

ssion that is noncoercive. association members practice magic. through ritual and other magical acts, they believe that the world may be changed according to their will (destiny. magic and ritual are not to include any animal sacrifice or physically coercive aspects. covens and/or members of the priesthood are not allowed to charge fees for either the teaching of witchcraft or for initiation into the craft. priests and priestesses are seen to operate as other religious pastoral leaders and are expected to keep the confidences of those whom they counsel. the cwa is a democratic organization. its national council is elected by vote of the member covens. it has a vision of creating a non-degree-granting college for the training of people for the wiccan priesthood. in the mid-1990s, there were

wiccan leaders aware that the solitaries formed a much larger segment of the community than many suspected. that same year cunningham also finished the truth about witchcraft today, a full-length version of a booklet published the previous year. this introductory text proved equally popular as his work for solitaries, and many wiccans credit it with making them initially aware of the existence of the craft. cunningham became a popular speaker at wiccan events and appeared to be on his way to long-term leadership in the wiccan community, but had already manifested the illness that would lead to his untimely death on march 23, 1993. he continued to write until his passing, and several of his manuscripts were published posthumously. sources: cunningham, scott. cunningham s encyclopedia of mag

bridge a bridge across the afon mynach, near aberystwyth, wales. the story goes that an old woman who had lost her cow saw it on the opposite side of the chasm but did not know how to reach it. the evil one appeared to her in the shape of a monk and promised to throw a bridge across if she would give him the first living thing that passed over it. the old lady agreed. the bridge was completed and the crafty fiend begged her to try it but the old woman had observed his cloven hoof and his knee bent backward. she took a crust from her pocket and flung it across the ravine, bidding her little dog go fetch it. the devil was outwitted, as he generally is in such tales. devil s cauldron an abyss at the summit of the peak of tenerife, canary islands. a stone cast into the gulf resounds as though

country wicca, a networking organization for wiccans. in 1998 she accepted an ordination from the universal life church. that same year, she disbanded coven mandragora and moved back to los angeles. there she created a new form of wicca drawing heavily on egyptian themes, which she called bast.wicca, named after the cat deity of ancient egypt. through the 1990s, dunwich wrote a series of books on the craft, including several introductory texts, the wicca spellbook (1994, wicca love spells (1996, and the wicca source book (1996; and several reference books, the concise lexicon of the occult (1990) and wicca a to z (1998. she has a webpage at http//www.wicca.drak.net/dunwich/main.htm. sources: dunwich, gerina. concise lexicon of the occult. secacus, nj: citadel press, 1990. wicca a to z. new

by noticing on what day of the week or month it first thundered, or when the new moon appeared. dreams likewise had regular interpretations and applications, and thus life, instead of being governed by counsels of wisdom, was directed by those solemn rules of superstition. beginnings of witchcraft in england prior to the reformation, little official notice was given to the practice of witchcraft, the craft of the wise, but authorities were always on the lookout for anyone believed to be practicing sorcery (i.e, malevolent magic. it was regarded as a political offense to employ sorcery against the ruling powers and it was punished severely, as is witnessed by the execution of the duchess of gloucester in henry vi s reign and the duke of buckingham in 1521. in henry vi s time lord hungerford

the word wicca refers to british traditional witchcraft, also called english traditional witchcraft, a specific magical mystery tradition that evolved over centuries. the use of the old english word wicca distinguishes british traditional witchcraft from the many other forms of religious witchcraft that exist. while the old english form was wiccecraeft, the modern usage has become wicca craft or the craft of the wicca. the concepts of wicca known today derive from ceremonial magic and freemasonry. wiccans are a proper subset of religious practitioner witches and are very active today. claims of the paranormal remain popular in the british isles, with many of the twentieth centuries most world-renown and controversial cases emerging from england. in 1998 the committee for the scientific in

satisfied with the agnosticism that had dominated his life, he found himself attracted to the new faith and in 1970 was initiated. assisting his conversion was the research required for his next book, what witches do, a basic volume describing alexandrian wicca. despite its repeating many elements of sanders fictional biography concerning his own wiccan accomplishments, the book attracted many to the craft. once in the coven, farrar met janet owen (1950, another new initiate, and after eight months of training they left sanders and formed their own coven. they functioned as priest and priestess for several years and were finally handfasted (married) in 1974. two years later they moved to ireland, farrar having returned to his work as a freelance author. through the mid- and late 1970s he w

rward a monastery of the begging friars, and the mysteries of this god existed beside the roman collegia or craftsmen s society. some have argued that the crypt of york minster affords evidence of the progress of masonry from roman to saxon times. it is stated that it has a mosaic pavement of blue and white tiles laid in the form employed in the first degree of masonry. undoubted is the fact that the craft occasionally met in this crypt during the eighteenth century. masonic tradition goes to show that even in the beginning of the fourteenth century, masonry in britain was regarded as a thing of great antiquity. lodge records for the most part only date back to the sixteenth century in the oldest instances, but ancient manuscripts are extant which undoubtedly relate to masonry. thus the ol

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

efe aus aegypten, aethiopen, 1842.45 into english. he also contributed articles on peking, america, and scandinavia to theodore alois buckley s work great cities of the ancient world (1852. the next year he assisted walter savage landor in a new edition of imaginary conversations. in 1870 mackenzie married alexandrina aydon, daughter of a freemason. his marriage became the occasion of his joining the craft in the same year. he was author of the royal masonic cyclopaedia (1877) and also planned a work called the game of tarot: archaeologically and symbolically considered, which was announced but not published. in 1861 mackenzie visited the famous french occultist eliphas levi (alphonse louis constant) in paris and published vivid personal recollections of the man and his outlook in the rosi

ology. 5th ed. 1116 ical practice. there is a degree of variation from coven (small worshipping group) to coven. traditionally, gardnerians worship in the nude, but many new wiccan coven dress for rituals. there are annual dues for members and each coven may ask for an additional fee to cover the small costs involved in running the coven. however, no fees may be charged for initiating anyone into the craft or for the performance of an act of magic. church members are very active in the larger wiccan community, especially with the covens of the covenant of the goddess. most new wiccan covens are found in the western united states. headquarters are at box 162046, sacramento, ca 95816. information about the group can be found in its periodical, red garters, and on its website, http//www.angel

woman, or horse. readers of these lines may be reminded of the similar charm which shakespeare put into the mouth of edgar as mad tom in king lear: saint withold footed thrice the wold: he met the night-mare and her ninefold bid her alight, and her troth plight and aroint thee, witch, aroint thee. another charm of earlier date occurs in chaucer s miller s tale. when the simple carpenter discovers the crafty nicholas in his feigned abstraction, he thinks he may perhaps be hagridden, and address him thus: i crouch from the elves and fro wikid wightes and there with the night-spell he seide arightes, on four halvis of the house about, and on the dreshfold of the dore without, jesus christ, and seint benedight, blesse this house from evrey wikid wight, fro the night s mare, the wite paternoste

raduate, padrick worked as a radio/television repairman. he was married and the father of three sons. frightened at the sight of the ship, he dropped his guard after the being from the ship assured him that they were not hostile. he invited padrick aboard their ship. walking into the saucer-shaped ship, he met a humanoid being who spoke english and indicated his name was xeno. all the entities on the craft were young. the single female among the crew was attractive. the other crew members did not speak, and padrick concluded that they communicated by telepathy. this observation appeared to be confirmed by xeno s slowness in answering padrick s questions. he seemed to be receiving his answers through telepathic contact with another source. xeno indicated that he came from a planet hidden by

if i did not fear that the metaphor was too easy when it concerns a neapolitan woman, i should say that her eyes appear like the glowing lava fires of vesuvius, seen from a distance in a dark night. the other peculiarity is a mouth with strange contours. we do not know whether it expresses amusement, suffering or scorn. lombroso made a thorough psychological study of palladino. he wrote: many are the crafty tricks she plays, both in the state of trance (unconsciously) and out of it.for example, freeing one of her two hands, held by the controllers, for the sake of moving objects near her; making touches; slowly lifting the legs of the table by means of one of her knees and one of her feet, and feigning to adjust her hair and then slyly pulling out one hair and putting it over the little ba

d by committees of teachers selected by the candidate who must ask for initiation; it is not offered, or even suggested. just asking for an initiation does not guarantee that the request is granted; one or more teachers may refuse. it may take some years before all on the committee agree that the candidate is ready. if the candidate works in a coven, they usually are simultaneously initiated into the craft and that coven, and any initiates within the coven are invited to be part of the initiation whether they were the candidate s teachers or not. reclaiming initiations are customized to the individual seeker. first, the initiators give challenges to the candidate. the candidate must accept the challenges from each initiators and fulfill them to everyone s satisfaction before the actual cer

england (there is some hint of a rosicrucian society having been founded in the 1830s, but its existence is somewhat shadowy) the rsia published a small quarterly magazine, beginning in 1868 and continuing through the end of the 1870s, which in an early number stated that the society was calculated to meet the requirements of those worthy masons who wished to study the science and antiquities of the craft, and trace it through its successive developments to the present time; also to cull information from all the records extant from those mysterious societies which had their existence in the dark ages of the world, when might meant right. to join, it was necessary to be a mason. the officers of the society consisted of three magi, a master-general for the first and second orders, a deputy

gave him a book of shadows, which he copied and from which he learned his magic rites. he held a number of jobs over his young adult years and became involved in ritual magic and even satanism. in the 1960s he formed his first coven and began to initiate people into witchcraft. in fact, sanders encountered one of the covens of gerald b. gardner in the 1960s. from it he attained an initiation into the craft and a copy of gardner s rituals. he eventually left that coven and began his own group independently. his version of witchcraft differed little from that of gardner and included all of his distinctives. about this same time he met maxine morris, a young woman some twenty years his junior. he married her and made her his high priestess. they were discovered by the media in 1969, the same

4, 1922, in london, england. during world war ii (1939.45) she married a soldier who had been wounded fighting for the free french and had been sent to england to recuperate from his wounds. her rise out of obscurity began in 1952 when she was introduced to gerald b. gardner, who was in the process of creating a new goddessoriented religion that he called witchcraft. following her initiation into the craft, she worked with gardner to perfect the rit- encyclopedia of occultism& parapsychology. 5th ed. valiente, doreen 1619 uals he had assembled. among her most important contributions was a poetic piece called the charge to the goddess. after four years with gardner, she left to become the priestess of her own coven, and in 1962 authored her first book, a small volume describing the new wicc

chcraft, an abc of witchcraft past and present (1973, natural magic (1975, and witchcraft for tomorrow (1978. then, as the controversy on gardner heated up, and speculations concerning her own role in the development of the gardnerian rituals were rife, she published her account of the story confirming much of what had been said about the discontinuity of gardner s work with any folk survivals of the craft from previous centuries. at the same time, she documented one of the major aspects of gardner s story, that he had been initiated into witchcraft in 1939 by a woman named dorothy clutterbuck. some had speculated that clutterbuck had never existed. valiente tracked her birth and death records and found a copy of her will. all of this material was included in her most important book, the r

. this new religion of witchcraft (usually capitalized it differentiate from definitions 1, 2, and 4 above) has grown rapidly in all english-speaking countries and in western europe, aided by its compatibility with the feminist and environmental movements. it is often referred to as wicca, although some neopagan witches limit that term to the tradition founded by gerald gardner (see below, and as the craft, a term borrowed from freemasonry along with certain aspects of masonic ritual. the most public figure associated with the new religion of witchcraft was gerald gardner (1884.1964. gardner spent most of his adult life in britain s asian colonies, owning and managing tea plantations and later working for the colonial customs service in malaya. he and his wife retired to england in 1936. d

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

through hypnotic regression. a 1 in the first case to come to the attention of ufologists, a portsmouth, new hampshire, couple, barney and betty hill, experienced a close encounter with a ufo on the night of september 19 20 while traveling through the white mountains. at one point, barney hill stopped the car and stepped out with a pair of binoculars; through them he saw humanlike figures inside the craft. one was staring directly at him. terrified, the couple fled, all the while hearing beeping or buzzing sounds. once back home, the hills eventually realized that at least two hours seemed missing from their conscious recall. in november betty had a series of unusually vivid dreams in which beings forced her and her husband into a ufo. she and barney were separated, and betty underwent a

tennae we re missing, as if they had been melted or cut off. he also complained of a burning sensation in his eye s. while trying to enter his truck to resume his j o u r n e y, turner passed out and was taken to a hospital. after a short stay he was re l e a s e d and, on returning home, suddenly re m e mb e re d that the ufo had lifted both him and the truck inside it. turner also recalled that the craft carried a crew of white-clad, humanlike beings who wore caps. when they took the caps off, turner could see a series of numbers stamped, or otherwise impressed, on their heads. they spoke in a squeaky, high-pitched tone. only when one of them, alpha zoo loo, slowed his speech could turner understand it. as they traveled through space, alpha zoo loo asked turner questions about his truck

igar-shaped craft resting on the ground. she saw a man in a spacesuit walking in front of the object, using a gunlike device to burn holes into the ground. apparently caught by surprise, the being stared at her, and gaynor had the impression that he was probing her mind. an angry-looking woman appeared alongside him, and gaynor felt the same sensation of mind-intrusion. hearing noises from within the craft, the woman returned to the spacecraft, and the young girl took the opportunity to flee. many other bizarre ufo incidents involving all five sunderland children as well as their parents took place subsequently. in february 1979 gaynor glimpsed two smiling beings who had appeared in some nearby bushes and then vanished when she turned away. on june 24 she encountered the same alien couple

steiner, rudolf, 1968. cosmic memory: prehistory of earth and man. west nyack, ny: paperback li- brary. aura rhanes heavy-equipment operator truman bethurum encountered the beautiful aura rhanes, captain of a scow (spaceship) from the idyllic planet clarion, on the other side of the moon, in the early morning hours of july 28, 1952, in the nevada desert. when male crew members ushered him inside the craft, parked in an area known locally as mormon mesa, bethurum saw aura rhanes for the first time. she was small, had an olive complexion, and wore a black and red beret. the two engaged in an extended conversation, during which they asked each other about their respective worlds. the spacewoman spoke, bethurum would write, in a swinging, rhythmic tone of voice (bethurum, 1954. when daylight

ian man and an alien being with whom he was forced to undergo sexual intercourse. just after returning home from work around 3 a.m. on june 18, 1979, night watchman antonio carlos ferreira of mirasol, sao paulo, was startled to see a ufo land outside his house. three humanoids entered and paralyzed him with red lights that emanated from boxes they carried on their chests. they and he floated into the craft, which eventually took off. ferreira passed out. later he vaguely recalled a mother ship. under hypnosis his memories grew sharper, and he saw himself inside a mother ship, looking at the distant earth through a porthole. approximately twelve different aliens, of two different but seemingly related types, occupied the same room. one group consisted of green-skinned humanoids with smooth

igation determined that taylor s confusion about his location, coupled with dangerous air and sea conditions, caused the planes under his command to run out of gas, crash, and get chewed up by the immense waves the storm had summoned. at 7:50 that evening, a ship s crew saw a plane explode. a search for survivors and bodies was unsuccessful, though the vessel passed through a large oil slick from the craft. the navy believed that the mariner, a notoriously dangerous aircraft that was sometimes called a flying gas bomb, had blown up. if the facts seemed relatively straightforward, the legend that would grow in the wake of flight 19 s disappearance would be far more convoluted and fantastic. flight 19 s transformation from aviation tragedy to paranormal mystery would begin in september 1950

beam of light at him, healing his lumbago and restoring his eyesight to the degree that he no longer needed glasses. the following year on february 1, a saucer returned. this time a voice, speaking in clear english, came through a loudspeaker to ask if nelson were friendly. the voice went on to explain that the saucer s crew was from venus. nelson glimpsed three human-looking, muscular men inside the craft. around midnight on march 5, the three men, with their dog, 385- pound big bo, entered nelson s house and conversed with him. all three men were nude, carrying their clothes on their shoulders; before putting their uniforms back on, they explained that they wanted to assure nelson that except for their place of origin they were normal men. one of them said his name was bucky. bucky somet

lard came upon a letter hamilton had written to a missouri paper, the atchison county mail (may 7, 1897, cheerfully confessing that there was no truth to the story. many years later, psychologist susan marie powers studied the claims of a woman who claimed to have been abducted by extraterrestrials on a number of occasions. once, while aboard a ufo, the occupants would lasso a cow, take it inside the craft, and extract blood from it. i watched [as] the blood went into a tube and then into a big tank, the woman reported. the cow s eyes would glaze over. then i knew she was dead. we would fly back and drop her in the pasture with the other cows. the little people do not eat meat. they take the blood home with them (powers, 1994. another abductee, a texas woman named judy doraty, related unde

ing objects entered popular consciousness a number of seemingly sinc e re individuals came forw a rd to speak of encounters they had experienced in earlier years, some reaching as far back as 1893, when a man in the australian state of new south wales told a newspaper that he had seen a saucer-shaped stru c t u re land on his farm. when he went to investigate, an oddly d ressed man stepped out of the craft holding a device that resembled a t o rc h (flashlight. he aimed the device at the witness, who saw a light shoot out from it and hit his hand. he was knocked unconscious. when he awoke, the object and occupant we re gone. for the rest of his life, he claimed, his hand was paralyze d. new zealand newspapers of 1909 recorded a local airship-sighting wave, including an incident in which a

assing overhead. one shouted at him in an unfamiliar language. in the united states, early on the morning of february 29, 1916, according to a report in the superior telegram that same day, workers along the lake superior dock in wisconsin saw a big machine. 50 feet wide and 100 feet long fly by at a high rate of speed about six hundred feet in the air. workers said they had seen three men inside the craft. this is the first known, seemingly credible, ce3 to be published at the time of its occurrence. a newspaper referred to these mysterious craft by the name flying saucers for the first time on june 26, 1947, two days after private pilot kenneth arnold saw nine discs maneuvering over the cascade mountains. this re- 62 close encounters of the third kind ported account ushered in the ufo ag

the third kind ported account ushered in the ufo age. the same afternoon as arnold s sighting, oregon farmer bill schuening claimed to have seen a spherical object hovering five or six feet above a field. just beneath it were two little guys in green suits with white helmets (mccune, 1987. they were no more than three feet tall. a few seconds later they vanished. schuening did not see them enter the craft, which then flew off toward the cascades. in the early ufo era, however, such reports, relatively rare but hardly nonexistent, received little attention. in 1950, when the first book with flying saucers in its title, donald e. keyhoe s paperback the flying saucers are real, saw print, the occupants of the vehicles keyhoe believed them to be peaceable extraterrestrials who deliberately re

FIRE OF QAYIN RITE

u art he: who led the hosts of the watchers, the fair sons of the gods to mingle their fiery seed with the beauteous daughters of men in the world s morning. thou art he: king of the daemons of wisdom, thine ministers who are the elder daemons formed of the fire: shemyaza, armaros, baraqijel, kokabel, ezeqeel, araqiel, shamsiel, sariel. thou art he: who instructed us in the mystery of the metals, the crafts of shaping, the magicks of transformation: who bequeathed the wise blood unto thy progeny, teaching unto us the art of wedding earth to heaven. thou art he: the scapegoat whose self-sacrifice purifies us of sin, ignorance and illusion, hanging inverted in the night firmament, thy one eye of the goat, open and glittering, who lightens our darkness with the fires of the stars, the myriad

FREEMASON BLUEBOOK

r, the three principal rounds of which are called faith, hope and charity. the greatest of these is charity, because our faith may be lost in sight, hope ends in fruition, but charity extends beyond the grave through the boundless realms of eternity. furniture of a lodge. the holy bible, the square and the compasses. the holy bible we dedicate to god, the square to the master and the compasses to the craft. the bible we dedicate to god because it is the inestimable gift of god to man* the square to the master, because it is the proper masonic emblem of his office; and the compasses to the craft, because by its use, we are taught to circumscribe our desires, and keep our passions within due bounds. the ornaments of a lodge. the mosaic pavement, indented tessel, and blazing star. the mosaic

lected junior warden of this lodge, and i now invest you with this jewel and the implement of your office. the plumb admonishes us to walk uprightly in our several stations, to hold the scale of justice in equal poise, to observe the just medium between intemperance and pleasure, and to make our passions and prejudices coincide with the line of our duty. to you is committed the superintendence of the craft during the hours of refreshment; and it is, therefore, indispensably necessary that you should not only be temperate and discreet in the indulgence of your own inclinations, but careful to observe that none of the craft be suffered to convert the means of refreshment into intemperance and excess. your regular and punctual attendance is particularly requested; and i have no doubt that you

s so essential to the faithful discharge of the duties of your station* look well to the south *from cunningham's "craft masonry" the junior warden is conducted to the south by the marshal, and the following words may be sung: o warden, with the plumb upraised, what doth thy emblem teach? maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (45 of 76 [11/22/1999 11:51:55 am] do all the craft uprightly walk, and practice what they preach? o warden, where the faithful one observed the glorious sun, like him adorn with beauty still the work by him begun. treasurer. my brother:you have been elected treasurer of this lodge, and it is with pleasure that i invest you with the jewel of your office. it is your duty to take charge of the stock and other property of the lodge, receive

and regularity; for it is only by a due regard to the laws, in your own conduct, that you can expect obedience to them from others. you are assiduously to assist the master in the discharge of his trust; diffusing light and imparting knowledge to all whom he shall place under your care. in the absence of the master, you will succeed to higher duties; your acquirements must therefore be such that the craft may never suffer for want of proper instruction. from the spirjt which you have hitherto evinced, i entertain no doubt that your future conduct will he such as to merit the applause of your brethren and the testimony of a good conscience. brethren of_ lodge:such is the nature of our constitution; that as some must of necessity rule and teach, so others must learn to submit and obey. humi

heavenly power give strength to his exertions; may maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (70 of 76 [11/22/1999 11:51:56 am] heavenly goodness fill and enlarge his breast: may his feet rest upon the rock of justice: and from his hands may streams of beneficence continually flow. may his administration of the affairs of the fraternity resound to thy glory, the good of the craft and the welfare of mankind. add thy blessing upon the officers associated with him: may they be faithful and zealous in upholding the hands of their chief in all good deeds; and with ajust sense of their accountability to thee and to the craft, may they labor for the advancement of the interest of our institution. bless the grand lodge and its subordinates, and all brotherhood, wherever

ny lodges, of which you are now the head, the true spirit of our order; to make wise decisions for the good of the fraternity; to give due commendation to the worthy; and to rebuke those who act contrary to our laws. by immemorial usage and the irrevocable landmarks of masonry, you are invested, as grand master of masons, with powers and prerogatives which are well nigh absolute. the interests of the craft, for weal or woe, are placed in your hands during your term of office. the good resolutions which, i doubt not, you have formed in your own mind, that these powers shall not be abused or perverted by you, i would gladly strengthen by a word of admonition, which it will not become me henceforth to utter. the very consciousness of the possession of a great power will ever make a generous m

e of grand master is of great antiquity and respect, and is one of the highest dignities to which we may aspire. its incumbent, to rule well, should possess and practice several important requisites. as a man, he should be of approved integrity and irreproachable morals; freed from the dominion of hasty temper and illgoverned passions; of good repute in the world; and practicing, as an example to the craft, the cardinal virtues of fortitude, prudence, temperance and justice. as a citizen, he should be loyal to his government, obedient toil, laws, prompt in the duties he owes to society, and a pattern of fidelity in all social and domestic relations. as a mason, he should cling to the old landmarks, and be sternly opposed to their infringement; be proficient in the laws, language and litera

he principles upon which masonry is founded: from this it derives its wisdom, strength and beauty: this will confirm your faith, strengthen your hope, encourage your charity, and direct you to that temple where all is harmony, love and peace. i also deliver to you the emblem of that power with 'nhich you are now invested: in your hands it must never be sounded in vain: use it only for the good of the craft. i now seat you, most worshipful, in the grand east, at the head of an order which is calculated to unite men by true friendship, to extend benevolence, and to promote virtue. and allow me to say that the honor, with which you are invested, is not unworthy of a man of the highest position, or most distinguished abilities. may you do honor to your exalted station: and late, very late in l

tion of order, and at all times to render counsel and advice to the grand master, are high andresponsible duties, requiring circumspection,vigilance, and reflection; but when to these is superadded the more onerous labor, in conjunction with the junior grand warden, of diligently preserving the ancient landmarks throughout the jurisdiction, it then becomes a trust of deep moment to the welfare of the craft your fitness for the discharge of such a trust undoubtedly led to your selection for the office by your brethren, maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (74 of 76 [11/22/1999 11:51:56 am] and it will be your duty and pleasure so to act as to justify their confidence. look well to the west! junior grand warden. r.w. brother:as the duties of your office and the

ly at your station in the grand lodge, but in the broader field of action without, dividing with him his labors, and taking due care that the great object of your united solicitude shall remain inviolate. accept the jewel of your office, and repair to the south, being ever watchful, whether in labor or at refreshment, that the high twelve of observation do not find you with your work, and that of the craft you superintend, unperformed. grand treasurer. r.w. brother:i invest you with this jewel as the badge of the office of grand treasurer. it is your duty to have charge of the personal property and funds of the grand lodge: to receive all moneys due the grand lodge: to pay all bills passed by the finance committee, and all sums voted by the grand lodge or the trustees of the charity fund:

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

erpent of wisdom. then jehovah created adam, a human being like eve. adam and eve united and begat a child, human like themselves, whose name was abel. jehovah, being the lunar god, is associated with the water, hence there was enmity between cain, the son of fire, and abel, the son of water. so cain slew abel and abel was replaced by seth. in time and through generations, the sons of cain became the craftsmen of the world, skilled in the use of fire and metal. their ideal was male, hiram abiff, the master workman. the sons of seth, on the other hand, became the churchmen, upholding the feminine ideal, the virgin mary, and ruling their people by the magic water placed at their temple doors. various attempts have been made to unite the two streams of humanity and emancipate them from their

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

ial knowledge gained by the sons of cain, while they wrought from the wilderness of the world a concrete civilization; and in the execution of the wonderful temple of solomon this superlative skill found full fruition. thus this glorious edifice was the chef d'oeurve of both lines, an embodiment of the sublime spirituality of the churchmen, the sons of seth, combined with the superlative skill of the craftsmen, the sons of cain. so far, the honors were even, the achievement equal. solomon was contented; he had carried out the design transmitted to him, he had a place of worship worthy of the lord he revered; but the soul of hiram was not satisfied. armed with the art of ages, he had constructed an incomparable masterpiece in architecture. but the design had not been his own; he had been me

cared for the flocks created like himself and his parents, adam and eve, by jehovah; but in cain, semi-divine progeny of the lucifer spirit, samael, and eve, the creature of jehovah, divine incentive to original effort burned; he tilled the field and made two blades of grass grow where one grew before; the creative instinct must have expression. hiram, being the focus of and having inherited all the crafts of cain, was also invested with the spirit of samael intensified in commensurate ratio; therefore he was consumed by an overpowering urge to add something to the temple that would eclipse the rest of the structure in beauty and importance. out of the travail of his spirit was born the conception of the molten sea, and this great ideal he proceeded to carry into execution, though heaven

and birth of bodies like those generated in wedlock would be superfluous, for paul tells us that flesh and blood cannot inherit the kingdom of god. hence marriage will be unnecessary, the clashing of interests due to the lust of sex and the love of power will then disappear and the love of souls will be hallowed by the spirit of peace. thus it is plain that the sons of cain with their followers, the craftsmen, and the sons of seth with their retinue, the churchmen, must finally merge and be unified in the kingdom of christ. we have already seen how hiram abiff, the widow's son, left his father, the lucifer spirit samael, after the baptism of fire in the molten sea, and how he received the mission to prepare the way for the kingdom among the sons of cain, his brethren, by developing their

FREEMASONS SATANISM AND SYMBOLISM

old e. blight, 33rd degree, k.t, illustrations by j. augustus knapp, 32nd degree, macoy publishing and masonic supply company, inc, richmond, virginia, p. 48; emphasis added] once the mason learns to control his emotion and to apply the "dynamo of living power" the mason can be assured of being able to control the "seething energies of lucifer" in his hands. he makes the admission that masonry is the craft, which is an old name for witchcraft. satanists are assured that, if they will join the coven and learn the craft, he will control the supernatural power of satan, just as manly p. hall promises here. as you can see, they have exposed themselves. powerful proof that freemasonry is satanism. the language is direct and clear. it is not cluttered with deliberately confusing arcane language

which is within an inverted pentacle. in one symbol there are three instances of inverted pentagrams. so, just how important is the pentagram to the satanist? listen to the witch of salem, massachusetts, laura cabot, on this question. in her book, power of the witch: the earth, the moon, and the magical path to enlightenment, 1989, p. 90, cabot says "it really isn't that difficult to distinguish the craft from satanism. witches wear the pentacle with the point up. satanists reverse it with the point down" once we examine the two symbols above, both masonic, we can only conclude that freemasonry admittedly serves both the "good lucifer" and the "evil satan" cabot has more to say on page 93, about the significance of the pentagram to witchcraft "it [pentagram] consists of a five-pointed sta

entacle with the point up. satanists reverse it with the point down" once we examine the two symbols above, both masonic, we can only conclude that freemasonry admittedly serves both the "good lucifer" and the "evil satan" cabot has more to say on page 93, about the significance of the pentagram to witchcraft "it [pentagram] consists of a five-pointed star inside a circle. it is the key symbol of the craft. it is the witch's mandala [emphasis added] the pentagram, inside a circle or with no circle, is the key symbol of witchcraft. both "good" and "evil" pentagrams are within freemasonry in abundance. the triangle- continued from previous article the triangle wasn't the first subject mentioned on this page because the pentagram is far more important to their practice of witchcraft. the tria

mple was calculated to symbolize the maternal human body, wherein the c e temple, the andidate must enter to be born again. the uterus and vagina represent the porch of th pillars of the porch r lood vessels. epresent the fallopian tubes, the network, the broad ligament with its accompanying b and the pomegranate, the ovary and its exuberant seeds, the ova cells [rollin c. blackmer, the lodge and the craft: a practical explanation of the work of freemasonry, st. louis, the standard masonic publishing company, 1923, p. 249; emphasis added] first, this reference to being "born again" is not only not biblical, it is blasphemous and satanic. satanists have always tried to teach a counterfeit born again experience. as an occult initiate goes through his initiation ritual, when he is pulled back

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

e, became the tempter. she was the cause of sin in the world and wholly responsible for the evil results arising from desire. indeed, according to the doctrines annunciated by the christian church, had woman, who was an after thought of the almighty, never been created, man would have lived forever in a state of purity and bliss, free alike from the toils, pains, and temptations of life, and from the crafts and assaults of the devil. through the over-stimulation of the animal instincts man had become wholly unable to overcome the evil in his constitution, hence the adoption of the doctrine of original sin and the necessity for an atonement, or for a crucified savior, who would take upon himself the sins of poor, weak human nature. by simply believing on this crucified redeemer, man would b

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ce and providence; in its esoteric significance it is anattemptto achieve the moral regeneration ofthehumanrace; by the construction of a pure, unsectarian systemofmorality, to create the perfect man.andthis secret purpose remains inviolate because'thevacuous natureofthe great arcanum of allegoricalarchitecture is its permanent protection (issueofmarch 1890. this conviction, that the true natureofthe craft had become. hidden andthatfreemasonry had lost its way, was stressed by waite in the chapter on'thefreemasons'intheoccultsciences(1891).there he counsels'thesoul-student at the thresholdofmystic research' to 'overcome this gravitationofhis desires towards masonry, because 'there is no light there; there is no secretofthe soul enshrined in the recesses of its suggestive ceremonial.'butalt

e historical connection between masonry and mysticism' and 'masonic doctrine and symbolism in the light of mysticism',bothshow considerable insight into the intricaciesofmasonic symbolism and foreshadow the ideas that waite was to develop later inthesecrettraditioninfreemasonry.but theesoterichistorywas shelved, and it was by a quite different path from that of mysticism that waite drew closer to the craft.duringthe early 1890s there had been much fluttering in masonic dovecotes over the publication in paris of the sensational tales of one'drbataille',under the titlelediableauxixesiecle;as the plot of this luridly illustrated part-work unfolded week by week, it becameclear that it was built upon the earlier revelations of 'leo taxil',whohadproclaimed the existence of the'newand reformed pa

. 128arch,withat least a few othersofourowndedications, towhomsymbolism spoke a language andritualopened a realmofgrace'(slt,p. 161) gives awrongemphasis, for those few freemasonswhowere'ofour'own dedications' were to be found alreadywithinthe confines ofthegoldendawn.themost probable reasonforwaite's seeking admission to freemasonry at this time was hisgrowingawareness that only by passingthroughthe craft degrees and theholyroyal arch would he be able to enter thosehigherdegrees whose rites he so eagerly desired. to this end he sought the help of palmer thomas,who'offered high encouragement' and persuaded w. f. kirby, the entomologistwhowas also amemberofthe golden dawn, to proposebothwaite and blackden for initiation in his lodge.thuson 19 september 1901 waite was made a mason in runymed

survives, albeit in a somewhat reduced and altered form, and i donotintend to cause distress to its members by publishingthetextsofritualswhichthey perceive as sacred.198 a. e.waite-magicianofmanyparts_2.coburn'sprincipal publishedworkswere:london(1909),newyork(1910),men of mark(1913),andmoremen of mark(1922).3.thisis possibly a reference to theirmutualinterest in freemasonry;coburnwas active in the craft and in many'higherdegrees'.4.in a letter to alicemeyncll, 14july1916.it is quoted in a. m. hadfield,charleswilliams.anexplorationofhislife and (1983),p.24. 5.williams,theimage vf thecity andotheressays,selected byanneridler,witha criticalintroduction(1958).see pp. xxiv-xxv.6.thelecture was delivered on12december;thememberin question, miss m. c..debenham,joinedtheorderon20march1924as soro

GILBERT THE MAGICAL MASON

glish craft, describes itself as a 'system of morality veiled in allegory, and illustrated by symbols. a little consideration will, i feel sure, convince us that it is something more than this.'tis not the whole of life to live, nor all ofdeath-todie,wrote the poet montgomery, and the aphorism is applicable also to freemasonry.ourritual presents us with ample internal evidence that the mystery of the craft lies deeper than a mere scheme of moral maxims.ourritual contains distinct prayers, addressed to the clearly defined one god; the unity of the god we address is the essence of his type.ourritual includes several most serious obligations. to what? to morality? no, to secrecy. these obligations are taken subject to certain penalties. what penalties? fine? or seclusion? no, to penalties of

GILBERT R A CHAOS OUT OF ORDER THE RISE AND FALL OF THE SWEDENBORGIAN RITE

uppose that he belonged to the order 7[7. a detailed refutation of claims to the contrary is give by r. l. tafel in his documents concerning the life and character of emmanuel swedenborg (1875, vol. 2, pp. 735 739, and the only contemporary scholar to argue in favour of swedenborg having been a freemason, dr. marsha schuchard, has yet to produce any satisfactory evidence8[8. but non-membership of the craft does not imply the absence of a relationship of some kind: the episode of the illumines d avignon is clear evidence that swedenborg had an influence upon freemasonry, albeit unknown to himself; or, in mackey s words: it was the freemasons of the advanced degrees who borrowed from swedenborg, and not swedenborg from them9[9. 7[7] a. f. a. woodford (ed, kenning s masonic cyclopaedia. londo

rtation, 1975) dr. schuchard has subsequently written numerous other papers on similar topics 9[9] a. g. mackey, encyclopaedia of freemasonry. new edition revised and enlarged by w. j. hughan and e. l. hawkins. new york, 1929 p. 997 it would, however, be the best part of a century before they borrowed again. in the interim those swedenborgians who were drawn to freemasonry were quite content with the craft degrees10[10. samuel beswick and his book discontent, if such it was, did not surface until 1870 and the publication at new york of an extraordinary masonic book: swedenborg rite and the great masonic leaders of tiar eighteenth century. if this did not quite fall, like hume s treatise, stillborn from the press it gained little notice and made no impact at all on the american body masonic

da in beaver s lodge 17[17. it is just possible that this canadian lodge was beaver no. 234 at thornbury, ont, but this small town is some 100 miles distant from strathroy and there is nothing to indicate that beswick ever had any reason to go there. whatever the truth of his shadowy initiation the text of his book makes it clear that beswick was familiar with standard masonic literature and with the craft ceremonies. the grand lodge of new york, however, was not familiar with him: there is no entry for a samuel beswick in the register card files up to 1853, nor in the post-1853 index volume. it is thus certain that he was not initiated, passed or raised by, nor affiliated with, any lodge under that jurisdiction. his only masonic activity in new york about which we can be certain was withi

lace, but irwin, while remaining enthusiastic about the rite, decided against becoming grand master. he explained his position in a letter to w. wynn westcott who had enquired about the rite: i have not intimated to col. moore my acceptance of the gd. mr.ship of the order nor do i think i will do so i should like to see it attached to one of the existing orders. tis a beautiful degree elucidating the craft degrees in a marvellous manner. my ritual extends over 212 pages of closely written sermon paper. you must please yourself about joining. i am to have the canadian warrant which will be called the premier temple of our english order. he then offered a carrot to westcott: if you would care to go in for working it then indeed i should be glad to have you, for i would appoint you master and

overeign grand lodge and temple of the primitive and original rite of phremasonry or swedenborgian rite in and for the kingdom of roumania (the original petition for the charter, with sixteen signatures, is in the library of ugle. such successes abroad were matched however, by increasing failure at home. yarker was gradually losing interest in the rite and it was meeting increasing hostility from the craft. in 1882 the grand lodge of massachusetts took action against spurious rites and degrees and irregular bodies (called masonic, inviting comments from masonic authorities in support of its action. w. j. hughan wrote to that grand lodge setting out the position of the british grand lodges. he concluded his letter by savaging yarker s cluster of rites: as to the swedenborgian rite, the rite

fe; the west is goodness setting into death; the south is truth ir. light; the north is truth in oblivion. it is. the story of earthly life and the story of the soul. the temple, finally, represents the garden of god. about the 3rd grade, of perfect phremason, or red brother, waite says scarcely any-thing, because of its very curious, but withal bizarre, analogies with its marvellous prototype in the craft. the candidate is pledged to keep secret the ineffable name of god, and in this connection a certain communication is made to him. there was one further aspect that beswick sought to introduce but that was clearly absent from the english lodges. the symbolic temples he wrote to stuart (3 may 1871, could be filled with symbolic representations its walls floors &c, appealing to the eye, wh

effective use of a temple filled with symbolic representations. it is an ironic twist of fate that westcott s enthusiasm for an obscure, utterly forgotten, yet wholly respectable masonic rite led by chance to his creation of a magical order more widely written about, more widely imitated, and more widely condemned than any other. it is an irony that beswick, rejected by his church and ignored by the craft, would have enjoyed. acknowledgements i am especially grateful to bro. john hamill, librarian and curator of the library and museum of the united grand lodge of england, and to his assistant bro. j. f. ashby, for their help in unearthing the correspondence of irwin, mackenzie et al. and other documents relating to the swedenborgian rite. to bro. john mandleberg i am indebted for drawing

GILBERT R A THE MASONIC CAREER OF A

ed by waite in redway's journal, walford's antiquarian and with justice; it is a hotchpotch of irrelevant and misleading data. and singularly unaffected by the crazes of the time it preaches a natural morality, and has so little interest in mysticism that it daily misinterprets and practically despises its own mystical symbols'10[10. in such a way waite clearly exibited his disdainful attitude to the craft, a disdain that he extended to the higher degrees for in a careful distinction between the rose croix degree and rosicrucianism proper, he is most unflattering to the former 'when ill-informed persons happen to hear that there are sovereign princes of rose- croix "princes of rose-croix de heroden &c, among the masonic brethren, they naturally identify these splendid inanities of occult n

nd the question of modern palladism35[35, was never published. it is, nonetheless, worth quoting its conclusion for it shows a significant change in waite's attitude to freemasonry 'it is a satisfaction to be able to add that the reception of my book among masons has not at all justified the common accusation of languid interest shown by the rank and file of the brethren towards all that concerns the craft. it is sometimes said that the fraternity in england possesses no literature because masons fail to support any enterprise of the kind. possibly the average brother is not a more serious personage than the average man anywhere, and i must admit that it is frequently the members of the higher and so-called spurious grades who take a literary interest in the 31[31] ibid, p. 306 32[32] in t

masonry38[38, went further and claimed that waite 'professes himself to be both a "mystic" and a mason (p. 60- which claim is manifestly untrue- although he was here slightly less off the mark than when he claimed that 'waite is a rosicrucian, and cannot be suspected of catholic leanings (p. 110. he was evidently unfamiliar with both waite's life and his published works. martinism and the road to the craft after the diversions of the diana vaughan affair, waite returned to his more serious literary pursuits. he was becoming increasingly interested in the philosophy of louis claude de saint-martin 'the unknown philosopher (1743-1803, and in the newlycreated martinist order of the french occultist 'papus (dr. gerard encausse, 1865- 1916. he wrote to yarker for advice about joining the martin

to whom symbolism spoke a language and ritual opened a realm of grace'51[51, gives a wrong emphasis for those few freemasons who were 'of our own dedications' were already within the confines of the golden dawn. the most probable reason for waite's seeking admission to freemasonry at this time is a growing awareness on his part, through his correspondence with blitz, that only by passing through the craft degrees and the holy royal arch would he be able to enter those higher degrees whose rites he so eagerly desired. to this end he sought the help of palmer-thomas, who 'offered high encouragement; and when the time came he prepared our way and was duly present as a guest when blackden and i were at length made masons at runymede lodge in the province of bucks'52[52. and so, on 19 septembe

eme council, and sought possession only of rites that were moribund, quasi-masonic or unrecognized in england. they were to be brought together under the control of a 'secret council of rites' that had been created by himself with the aid of blackden and palmer-thomas, at the latter's home on 2 december 1902: 63[63] the secret tradition in freemasonry and an analysis of the inter-relation between the craft and the high grades in respect of their term of research (new york, rebman, 1911) 2 vols 64[64] for the complex tale of the schism in the golden dawn, see howe, op. cit 'i proposed that we should constitute ourselves a secret council of rites which was carried with great joy, it being further agreed that the news of this council should never transpire. we shall be indeed an occult order

all those who were evidently the better placed of the gathering'74[74. the ceremonies however greatly impressed him 'the ceremony throughout was read or recited, the rituals not being committed to memory as in english masonry. the effect was in reality much better, but it is possible that the ritual lends itself especially to this kind of delivery as it was more narrative and exhortatory than are the craft degrees. i wish in any case to record that as regards both grades the rites could have scarcely been simpler, more impressive or worked with more smoothness and dignity' later he found the ceremony of raising to the grade of knight beneficent to be 'done very beautifully and very affectingly' and noticed in the profession of faith 'the stress which it laid upon the doctrine of the fall o

eview)99[99, and by miss bothwell-gosse in the co-mason (vol. 13, p. 104, 1921. even more satisfying was a detailed and favourable review by revd. a. cohen in the,jewish guardian for 3 june 1921. despite detecting errors of fact cohen found that 'there is more to admire than to criticize in these handsome volumes. the author has earned the gratitude of every mason who is curious to learn all that the craft has to teach him. even more satisfying for waite was cohen's reference to waite's claim that, prior to 1717, freemasonry was exclusively christian and 'that the jew and the heathen had no part therein, and his admission that 'the correctness of mr. waite's statement seems to me unquestionable. but cohen may have been inclined to be especially lenient as the jewish press had been praising

e first meeting of the f.r.c. was held on 9 july 1915 at de keyser's hotel on victoria embankment. of the ten fratres who, with one soror, were present at that consecration of the salvator mundi temple of the f.r.c, five can be identified, all of whom were freemasons106[106. the f.r.c. did not demand a masonic qualification from its fratres but in practice most who joined were not only members of the craft but active in the higher degrees. they were also increasingly outnumbered by the ranks of co-masonic and theosophical sorores. nor were all the members english. the single soror present at the first meeting was an american medical practitioner, dr. helen worthington, and in 1921 the american photographer, alvin langdon coburn, joined the order. he rapidly entered the second order, the or

f initiates (redway, 1896) the life of louis claude de saint-martin, the unknown philosopher, and the substance of his transcendental doctrine (wellby, 1901 (appendix iv: martinism and the masonic rite of swedenborg) studies in mysticism (hodder& stoughton, 1906 (part ill, chapters 4, 5, 6 and 7 concern freemasonry) the secret tradition in freemasonry and an analysis of the inter-relation between the craft and the high grades in respect of their term of research (rebman, 1911) 2 vols. some deeper aspects of masonic symbolism (anarnosa, n.m.r.s, 1916) the hidden church of the holy graal, its legends and symbolism (new york, rebman, 1909 (book ix, chapter 8: the analogies of masonry) a new encyclopaedia of freemasonry (ars magna latomorum) and of cognate instituted mysteries: their rites, li

f the secret college of rites the masonic career of a.e. waite appendix c masonic lectures delivered by a. e. waite 1906 'the place of masonry in the rites of initiation, 11 january s.r.i.a.1 metropolitan college (printed in transactions) 1908 'the higher side of templar symbolism, 12 october, sancta maria preceptory (read also at king edward vii preceptory, 1 1 may 1916) 1910 'inner relations of the craft and high grades, 14 february, sancta maria preceptory 1911 'the alleged perpetuation of the temple through three distinct channels, 13 february, sancta maria preceptory 1912 'some deeper intimations in the grade of knight of the holy sepulchre, 29 january, lily of the valley conclave 'some inner meanings of rosicrucian grades, 11 march, s.r.i.a. study group 1914 'some deeper aspects of s

d high grades, 14 february, sancta maria preceptory 1911 'the alleged perpetuation of the temple through three distinct channels, 13 february, sancta maria preceptory 1912 'some deeper intimations in the grade of knight of the holy sepulchre, 29 january, lily of the valley conclave 'some inner meanings of rosicrucian grades, 11 march, s.r.i.a. study group 1914 'some deeper aspects of symbolism in the craft grades; 11 february, holden lodge no. 2496 (printed in the builder with an altered title) 1921 'robert fludd and freemasonry, 29 september, manchester association for masonic research (printed in transaction 'masonic -tradition and the royal arch, 28 february, somerset masters' lodge no. 3746 (printed in transactions) 1922 'the mystical quest in freemasonry' 16 september, mid-kent master

GLOBAL FREEMASONRY

ed by the pope, and controlled a large part of central italy. the masons in italy were founded as an extension of the french masons, and began to exercise an influence in italy from the beginning of the nineteenth century. they wanted to destroy the papal state and eradicate the authority of the church in italy as a whole. according to the author of the book entitled the roman catholic church and the craft, master freemason alec mellor "in italy, the origin of irregular lodges was mainly political; they confused masonry with the fight against the temporal power of the pope."132 masonry began its struggle against religion in italy by means of another secret society that it founded and controlled. this society was known as the "carbonari" this society, first heard of in naples at the beginni

GNOSTIC CATECHISM

ed by waite in redway's journal, walford's antiquarian and with justice; it is a hotchpotch of irrelevant and misleading data. and singularly unaffected by the crazes of the time it preaches a natural morality, and has so little interest in mysticism that it daily misinterprets and practically despises its own mystical symbols'10[10. in such a way waite clearly exibited his disdainful attitude to the craft, a disdain that he extended to the higher degrees for in a careful distinction between the rose croix degree and rosicrucianism proper, he is most unflattering to the former 'when ill-informed persons happen to hear that there are sovereign princes of rose- croix "princes of rose-croix de heroden &c, among the masonic brethren, they naturally identify these splendid inanities of occult n

nd the question of modern palladism35[35, was never published. it is, nonetheless, worth quoting its conclusion for it shows a significant change in waite's attitude to freemasonry 'it is a satisfaction to be able to add that the reception of my book among masons has not at all justified the common accusation of languid interest shown by the rank and file of the brethren towards all that concerns the craft. it is sometimes said that the fraternity in england possesses no literature because masons fail to support any enterprise of the kind. possibly the average brother is not a more serious personage than the average man anywhere, and i must admit that it is frequently the members of the higher and so-called spurious grades who take a literary interest in the 31[31] ibid, p. 306 32[32] in t

masonry38[38, went further and claimed that waite 'professes himself to be both a "mystic" and a mason (p. 60- which claim is manifestly untrue- although he was here slightly less off the mark than when he claimed that 'waite is a rosicrucian, and cannot be suspected of catholic leanings (p. 110. he was evidently unfamiliar with both waite's life and his published works. martinism and the road to the craft after the diversions of the diana vaughan affair, waite returned to his more serious literary pursuits. he was becoming increasingly interested in the philosophy of louis claude de saint-martin 'the unknown philosopher (1743-1803, and in the newlycreated martinist order of the french occultist 'papus (dr. gerard encausse, 1865- 1916. he wrote to yarker for advice about joining the martin

to whom symbolism spoke a language and ritual opened a realm of grace'51[51, gives a wrong emphasis for those few freemasons who were 'of our own dedications' were already within the confines of the golden dawn. the most probable reason for waite's seeking admission to freemasonry at this time is a growing awareness on his part, through his correspondence with blitz, that only by passing through the craft degrees and the holy royal arch would he be able to enter those higher degrees whose rites he so eagerly desired. to this end he sought the help of palmer-thomas, who 'offered high encouragement; and when the time came he prepared our way and was duly present as a guest when blackden and i were at length made masons at runymede lodge in the province of bucks'52[52. and so, on 19 septembe

eme council, and sought possession only of rites that were moribund, quasi-masonic or unrecognized in england. they were to be brought together under the control of a 'secret council of rites' that had been created by himself with the aid of blackden and palmer-thomas, at the latter's home on 2 december 1902: 63[63] the secret tradition in freemasonry and an analysis of the inter-relation between the craft and the high grades in respect of their term of research (new york, rebman, 1911) 2 vols 64[64] for the complex tale of the schism in the golden dawn, see howe, op. cit 'i proposed that we should constitute ourselves a secret council of rites which was carried with great joy, it being further agreed that the news of this council should never transpire. we shall be indeed an occult order

all those who were evidently the better placed of the gathering'74[74. the ceremonies however greatly impressed him 'the ceremony throughout was read or recited, the rituals not being committed to memory as in english masonry. the effect was in reality much better, but it is possible that the ritual lends itself especially to this kind of delivery as it was more narrative and exhortatory than are the craft degrees. i wish in any case to record that as regards both grades the rites could have scarcely been simpler, more impressive or worked with more smoothness and dignity' later he found the ceremony of raising to the grade of knight beneficent to be 'done very beautifully and very affectingly' and noticed in the profession of faith 'the stress which it laid upon the doctrine of the fall o

eview)99[99, and by miss bothwell-gosse in the co-mason (vol. 13, p. 104, 1921. even more satisfying was a detailed and favourable review by revd. a. cohen in the,jewish guardian for 3 june 1921. despite detecting errors of fact cohen found that 'there is more to admire than to criticize in these handsome volumes. the author has earned the gratitude of every mason who is curious to learn all that the craft has to teach him. even more satisfying for waite was cohen's reference to waite's claim that, prior to 1717, freemasonry was exclusively christian and 'that the jew and the heathen had no part therein, and his admission that 'the correctness of mr. waite's statement seems to me unquestionable. but cohen may have been inclined to be especially lenient as the jewish press had been praising

e first meeting of the f.r.c. was held on 9 july 1915 at de keyser's hotel on victoria embankment. of the ten fratres who, with one soror, were present at that consecration of the salvator mundi temple of the f.r.c, five can be identified, all of whom were freemasons106[106. the f.r.c. did not demand a masonic qualification from its fratres but in practice most who joined were not only members of the craft but active in the higher degrees. they were also increasingly outnumbered by the ranks of co-masonic and theosophical sorores. nor were all the members english. the single soror present at the first meeting was an american medical practitioner, dr. helen worthington, and in 1921 the american photographer, alvin langdon coburn, joined the order. he rapidly entered the second order, the or

f initiates (redway, 1896) the life of louis claude de saint-martin, the unknown philosopher, and the substance of his transcendental doctrine (wellby, 1901 (appendix iv: martinism and the masonic rite of swedenborg) studies in mysticism (hodder& stoughton, 1906 (part ill, chapters 4, 5, 6 and 7 concern freemasonry) the secret tradition in freemasonry and an analysis of the inter-relation between the craft and the high grades in respect of their term of research (rebman, 1911) 2 vols. some deeper aspects of masonic symbolism (anarnosa, n.m.r.s, 1916) the hidden church of the holy graal, its legends and symbolism (new york, rebman, 1909 (book ix, chapter 8: the analogies of masonry) a new encyclopaedia of freemasonry (ars magna latomorum) and of cognate instituted mysteries: their rites, li

f the secret college of rites the masonic career of a.e. waite appendix c masonic lectures delivered by a. e. waite 1906 'the place of masonry in the rites of initiation, 11 january s.r.i.a.1 metropolitan college (printed in transactions) 1908 'the higher side of templar symbolism, 12 october, sancta maria preceptory (read also at king edward vii preceptory, 1 1 may 1916) 1910 'inner relations of the craft and high grades, 14 february, sancta maria preceptory 1911 'the alleged perpetuation of the temple through three distinct channels, 13 february, sancta maria preceptory 1912 'some deeper intimations in the grade of knight of the holy sepulchre, 29 january, lily of the valley conclave 'some inner meanings of rosicrucian grades, 11 march, s.r.i.a. study group 1914 'some deeper aspects of s

d high grades, 14 february, sancta maria preceptory 1911 'the alleged perpetuation of the temple through three distinct channels, 13 february, sancta maria preceptory 1912 'some deeper intimations in the grade of knight of the holy sepulchre, 29 january, lily of the valley conclave 'some inner meanings of rosicrucian grades, 11 march, s.r.i.a. study group 1914 'some deeper aspects of symbolism in the craft grades; 11 february, holden lodge no. 2496 (printed in the builder with an altered title) 1921 'robert fludd and freemasonry, 29 september, manchester association for masonic research (printed in transaction 'masonic -tradition and the royal arch, 28 february, somerset masters' lodge no. 3746 (printed in transactions) 1922 'the mystical quest in freemasonry' 16 september, mid-kent master

GOLDEN CHAIN AND THE LONELY ROAD

woman may claim to have received a 'vision, the motives of such claims are made apparent by certain external signs; as the gospel teaches 'one must test all things and hold fast to that which is good. if your path leads you to meet with a true beholder of the mysteries, an initiate without mortal intercessor, then consider yourself blessed indeed. to learn from such a person could reveal more of the craft than any store of knowledge accumulated through the passage of years. from experience i would counsel caution and prudence, but if truth be found then i believe we should respect those who have gained the favour of the divine. to speak boldly, i consider that the lineage of unique transmission, as incepted by the self-recognition of one's innate 'seed of light, is a prerequisite for all

on of the mundane self with the magical ambience of a state or entity. herein the impress of the unseen initiator upon the matrix of sentience or 'mind' is most powerful and efficacious. in practice, mystery-rites comport additional 'degrees, adjunctive zones of empowerment, to which an aspirant has access and in which he or she may gain authority. self-initiation if by predilection one is led to the craft and the only means of entrance there-to is by an initiation self-performed, then let that gate be freely and rightly chosen. if the individual is led there-to by dreams and portents, and is told how to perform such a rite then a way of unique transmission is revealed. if a person accomplishes such a task, then i do not consider anyone else- high or low- has the right to doubt that which

. for the sake of caution, it is perhaps wise for us to speak plainly: where genuine inspiration is absent and tall stories abound, we must beware. whilst counselling a degree of closer analysis, i consider that those who make a deliberate pretence of initiatic provenance in any way or form are a danger to themselves, to naive seekers, and, in the broader sense, to the historical comprehension of the craft as a whole. to such people the curse shall be of their own calling. the rites of one: solitary initiations when talking of self-initiation, we are in a way guilty of using a misnomer. initiation is always a matter of relation, whether between master and apprentice or between an individual and the deities and powers of the mysteries. this being so, a ritual performed b y oneself is in tru

ee through their commitment, without question or faltering. however, to my mind, initiation via sexual action is generally best confined to higher rites as operated between individuals of suitable adeptship. to write from experience, i was taught that a magister can pass on his power via sexual means only once in his life. this might be to his chosen successor, if female, or to his own consort in the craft. we must also consider that sexual initiation can occur in the dream-state and that the 'consent' of the aspirant may be an irrelevant consideration. it is rather a case of personal sacrifice to the deity. from my knowledge of both male and female adepts in the elder craft, the gods can and will take lovers and by their 'elixirs' convey strange knowledges, far beyond the grasp of mortal

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ll. the discoverer of the quarry marks was colonel howard vyse, during the destructive excavations he undertook at giza in 1837. extending an existing crawlway, he cut a tunnel into the series of narrow cavities, called relieving chambers, which lay directly above the king s chamber. the quarry marks were found on the walls and ceilings of the top four of these cavities and said things like this: the craftsmen-gang, how powerful is the white crown of khnum 19 see valley of the kings; for saqqara (fifth and sixth dynasties) see traveller s key to ancient egypt, pp. 163-7. graham hancock fingerprints of the gods 293 khufu khufu khnum-khufu year seventeen20 it was all very convenient. right at the end of a costly and otherwise fruitless digging season, just when a major archaeological discove

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

a system of three initiatory degrees, the entered apprentice, fellow craft and master mason. this tri-fold system does indeed correspond to the communication of the formal guild secrets of operative, or practical masonry, but has little of the metaphysical meaning and a distinct feel of incompleteness. later a so-called royal arch degree, which attempted to deal with many questions unanswered in the craft degrees, became popular with masons. the royal arch came to include the communication of a secret cipher, cleverly built upon angles and dots and directly translatable into english. this would seem to suggest a late date for the cipher, but it corresponds to the key to the much older aiq bakir, the hebrew qabala of the nine chambers, and is an obvious english adaptation of a much older c

HAMIL THE ROSICRUCIAN SEER

undertaken by a true rosicrucian.itis difficult to establish what it was in freemasonry that appealed to hockley.toa man of his sensibility the basic principlesofcraft masonry, brotherly love, relief and truth, and the practice of ceremonies which attempt to instil in a candidate a 'system of morality, veiled in allegory and illustrated by symbols, would have had an attraction.toa certain extent the craft ritual is a means towards the same end that the rosicrucians were seeking: the perfection of man in the physical world and the preparation for and contemplation of the eternal world which will open to allmankindat the close of their physical existence. it may also have been a part of his publicpersona,the successful and respectable professional man en255 joying membership of an eminently

in england are thematically and administratively linked, the latter being said to be the completionof.the former. as with the lodge he was a regular attenderatthe chapter, taking minor offices but never putting himself forward for267 the principal's chairs, the three principals being the rulers of a chapter.itissurprising that he did not, because the royal arch is a much more mystical order than the craft and, as such, would have had much more appeal to hockley. many areputoff taking office in the royal arch by its rather daunting and complicated ritual, but hockley, having been a member of the committee oftheemulation lodge of improvement, certainly had a facility for learning ritual. surprisingly, in an age when new and 'revived' masonic degrees and orders were proliferating, hockley re

ighten you, but in the meantime i hope you will not join an english lodge' hockley either met aninvisiblepowerin france (the letters show he hadbeento paris, or chose to disregard his guardian spirit's warning, for on21march1864 he was initiated into freemasonry in the british lodgeno.8,then meeting at the freemason's tavern,greatqueen-street,london.heappears to have taken a liking to the ritualofthe craft for as soon as hehadtaken thethirddegree,ofmastermason, he became a memberofthe emulation lodgeofimprovement.thisis a lodgeofinstruction at which the ceremonies and thecatechi255tical lecturesofthe craft (in which the ceremonies, symbols and emblemsofthe craft are explained and moralized upon) are rehearsed, the ultimate goal being the ability torenderthemby heart and without error. his

nd that i shall hear better news as to your health. i remain most faithfully&fraternally yours.1adolphe didier, and his brother alexis, came to england from france in the1840s.adolphe practised healingbymesmerism, alexistherosicrucianseeryears met at weston-super-mare, before removal to irwin's residence in bristol.2the royal arch is a masonic order which, in england, is administrativelylinked to the craft and is regarded as the completion of the master mason's degree.them.e.z. is one of the three presiding officers of a royal arch chapter.thewhole paragraph is a play on a quotation from the royal arch ritual which irwin would easily have recognized. 3 hockley was indeedexalted.he had never been formallyinitiated into or taken any of the degrees of the sria! 4 secretary of the grand stewar

HEKAS

same classes, as those which had been burnt up the day befoonthe cauldron no.74 hekas in beginning this article upon the nature of the traditional sabbatic mysteries it is pertinent for me to qualify my own position and thus make some statement of the initiatic provenance which permits me to write authoritatively upon these matters. it is therefore that i make some statement of my own position in the craft- at the time of writing this article and for the past few years i have been serving as the magister of the cultus sabbati; having received the formal passing-on of the power from two lineages of the sabbatic tradition, both of which pre-date those modern revivalist forms of witchcraft, which have become generically, nominalised as "wicca. both of my informing catenae of initiation are cu

ically, nominalised as "wicca. both of my informing catenae of initiation are currently focused in essex, although the members of various cells and the resources drawn upon by them are scattered throughout a much wider area with the consequence that the zones of governance served by the cult constitute a web unsuited to definition by temporal measures. the cultus sabbati is a present recension of the craft tradition constituted by various cells, each of which are using different formulae and modes of praxis covering the spectrum of the arte magical. in stating my own position i should make it apparent that, as magister, i am responsible for the overall co-ordination and direction of the cult in it's present phase of development; this does not infer a subjugation of individuals to a single

through the book which i had published in 1992, namely the azoetia: a grimoire of the sabbatic craft- a work wherein i sought to define the quintessential principles of the arte magical as they are specifically transmitted within the tradition of the sabbatic mysteries, and thus it is to this work that the interested reader may have recourse to refer in the course of this article(*in old forms of the craft where this term has been used or adopted, the pronounciation is as follows 'wicca' is pronounced 'witcha 'wiccan' is likewise 'witchan: this is a notable distinction to the pronounciation of these terms in revivalist forms of craft) of form and function within the various situations nominalised as 'workings' by the numerous practitioners of magick in all it's varied forms, there are obvi

nal, or otherwise, and in as many ways as possible with regard to their own work. andrew chumbley_ the cauldron no.75 hekas origins of the sabbatic tradition in discussing the origins of the sabbatic tradition one may assume a number of differing perspectives- anthropological, socio-historical, metaphysical, mytho-poetic an so on..i have read numerous theories expounding speculative notions about the craft's antiquity or modernity, and also a few pieces written by those with first-hand experience of old craft practices. in the former instance these differing perspectives tell us more about the people that wrote them and the 'truth' which they wish to make acceptable, and are very often superimpositions of ideas already set in their minds before any actual experience has occurred; this is e

antiquity or modernity, and also a few pieces written by those with first-hand experience of old craft practices. in the former instance these differing perspectives tell us more about the people that wrote them and the 'truth' which they wish to make acceptable, and are very often superimpositions of ideas already set in their minds before any actual experience has occurred; this is evident when the craft is analysed from without. in the case of first-hand documentation or comment upon the traditional craft we must be wary ourselves of presenting the particular recension of the craft that we are at home with as 'the way it has always been and always will be. there is also a tendency, which approximates an inverted snobbery, to make something out of 'peasant' origins and something shameful

ers of discussion where distinctions are relevant and should be made apparent, but in my experience there are forms of old craft practices which are identical to those of both ceremonialists and shamans; underlying the surface structures which establish the accurate function of a practice in a given context there are the principles which constitute the very essence of the tradition: the circle of the craft is the arena of eternity! returning more specifically to the matter of the origination of the sabbatic tradition, we may establish a more fruitful enquiry by opening up more than one area of derivation and thus demonstrate a nativity of the craft which is like both a seed-scattered field and a single ear of corn. the emphasis placed upon the importance of basic circle-craft within sabbat

once more with the 'circle- we may find that there are spells of incantation for circle-craft which date back to the earliest written inscriptions in ancient mesopotamia circa the early dynastic period (2400bc. the magic circle in babylonian sorcery was called zisurru- meaning 'flour which makes a boundary; this was because the circle was traced out by a trickle of flour- a practice still used in the craft and the rites of the voudoun. the magician or witch was therefore 'the en-circling one' and this may be seen by looking at the names attributed to a sect of witches or sorcerers in ancient persia- the yatukan- a sect believed to be of direct descent from the magicians of chaldea and babylon; this name is derived from the same roots as the name for sorcerers in the atharva veda, namely ya

dent symbols that transcends cultural division and permits the timely vessel of environment to serve as the silent host of power. further evidence may be seen in the practices of the sect known as the revellers and in the persian magical sect known as the maskarae (from whence the word 'mask, both of whom are descended from sufic lineages and whose connections to practices classed as belonging to the craft will grant the enquirer a bridge between present-day recensions of the cultus and it's counterparts in the middle-east. it should not however be concluded that this line of enquiry is sufficient to explain our own practices fully, rather it serves to elucidate one wave of transmission which has empowered the techniques of the cultus; there are both previous and more recent connections wh

HELENA BLAVATSKY NIGHTMARE TALES

nowned pushkara, there was once afamine, and a very holy man, named ajigarta* was at the point of death from starvation, likewise all hisfamily. he had several sons of whom the second, sunahsepha, a virtuous young man, was himself alsopreparing to become a rishi. taking advantage of his poverty and thinking with good reason that a hungrystomach would be a more ready listener than a satisfied one, the crafty devarata made the father acquaintedwith his history. after this he offered him a hundred cows in exchange for sunahsepha, a substituteburnt-offering on the altar of the gods* others call him rishika and call king ambarisha, harischandra, the famous sovereign whowas a paragon of all the virtues. the virtuous father refused at first point-blank, but the gentle sunahsepha offered himself o

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

nd 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 'nonsenses, who ingeniously amalgamated its ceremony of perfection with the ritual of a

HP LOVECRAFT A DARK LORE

of information very pertinent to their welfare. in many cases, diarists have recorded with some awe, curwen shewed almost the power of a wizard in unearthing family secrets for questionable use. during the final five years of his life it seemed as though only direct talks with the long-dead could possibly have furnished some of the data which he had so glibly at his tongue's end. about this time the crafty scholar hit upon a last desperate expedient to regain his footing in the community. hitherto a complete hermit, he now determined to contract an advantageous marriage; securing as a bride some lady whose unquestioned position would make all ostracism of his home impossible. it may be that he also had deeper reasons for wishing an alliance; reasons so far outside the known cosmic sphere

HP LOVECRAFT THE TREE

yracuse sent to them deputies to speak of the costly statue of tyche which he had planned for his city. of great size and cunning workmanship must the statue be, for it was to form a wonder of nations and a goal of travellers. exalted beyond thought would be he whose work should gain acceptance, and for this honor kalos and musides were invited to compete. their brotherly love was well known, and the crafty tyrant surmised that each, instead of concealing his work from the other, would offer aid and advice; this charity producing two images of unheard of beauty, the lovelier of which would eclipse even the dreams of poets. with joy the sculptors hailed the tyrant's offer, so that in the days that followed their slaves heard the ceaseless blows of chisels. not from each other did kalos and

INTERVIEW WITH ANDREW CHUMBLEY

ent. biblical sources likewise connect to the apocrypha, pseudepigrapha, jewish folklore and even manichaean texts as avenues of influence. however, whilst one could explain the presence of cain and lilith with recourse to such sources, contesting some kind of dependence of sabbatic lore upon christian, jewish et al demonologies, this fails to appreciate the unique and self- sustaining complex of the craft mythos in itself. the teachings of traditional craft utilise a cipher of luciferian antinomianism which renders cain and lilith, our blessed primogenitors, as the bearers of light from the ancient serpent. the overcoming of adam by lilith and the murder of abel by cain signify the transformation of the uninitiated condition or clay into the fire of magical knowledge. this is however the

JESSUP MK THE CASE FOR THE UFO

d speed of a space craft (red is a& b. quite true, rocket cargo (word illegible) do. atomic power is certainly not the answer, at least not as regards jet or reactance propulsion, for all of the atomic power in the world will not move a space craft, by reactance propulsion, unless there is an enormous mass to be ejected and lost. the amount of such expendable mass is proportional to the weight of the craft and the square of the speed obtained. it is exactly here that the great cost and impracticality of current attempts at rocket flight occur. true, in the way he thinks of applying. can xxxxxx worked in combination. a cheap power must, therefore, be found. by cheap power we have in mind something like the effect of the winds on sailing craft, 1 or the reactance of revolving cylinders with

sh brigantine, dei gratia, made a queer discovery, about three hundred miles off the portuguese coast, which soon tangled seamen, courts and researchers in the hottest controversy in nautical history. mate oliver deveau had raised his glass to windward and had seen a vessel under short sail, plowing directly toward him. deveau notified captain david r. morehouse, of it, and the skipper "spoke" to the craft in greeting. there was no reply. sensing some tragedy, morehouse went abreast the brig to lend it possible aid. nothing stirred on her deck. yet this brig had been holding a course as if guided by the skill of a salty helmsman! deveau and two hands boarded the craft. official records reveal the baffling sight in his own words "i found no one on board i found three and one-half feet of wa

e bending planks, neither hurting the ship nor any possible chance the result of intention to do so" in yachting, for february, 1940, dr. oliver w. cobb, cousin of sarah briggs, wrote "there may have been leakage, and gas may have accumulated in the hold" because of the effects of temperature changes on the alcohol store. thus, the marie celeste's master, fearful of an explosion, got his crew off the craft. cobb feels that briggs used a halyard line to hold the brig until it was determined safe for a return aboard "probably a fresh northerly wind sprang up, filled the square sails these people were left in an open boat on the ocean" a sailor named lund, one of the three who sailed the marie celeste into gibraltar claimed that the derelict's "peak halyards were broken and gone" the second s

nt from british headquarters upon an ordinary reconnaissance flight over a desert in 100 mesopotamia. according to scheduled flight plan they would not be absent more than a few hours. the men did not return, and they were searched for. the plane was soon found, easily spotted in the desert. why it should have landed was the problem "there was some petrol in the tank. there was nothing wrong with the craft. it was, in fact, flown back to the aerodrome" but the men were missing "so far as can be ascertained, they encountered no meteorological conditions which might have forced them to land" there were no marks to indicate that the plane had been shot at. in the sand around the plane were seen footprints of day and stewart "they were traced, side by side, for some forty yards from the machin

he past ten years will tell you of a number of unexplained disappearances and accidents to planes. the constellation over brazil. the dc-3 in lake michigan, apparently torn a part and its blankets, etc, shredded mysteriously. on august 2, 1947, the british south american airways plane, lancastrian star dust, mysteriously vanished on a flight over the andes. it would not have been so surprising if the craft had disappeared in the high peaks of the andes, but she was due to land at the airport at santiago, chile, at 5:45 pm, she sent out a signal stating her time of arrival. that is just four minutes from the airport, almost within sight of the control tower. at the end of the message came a word "stendec" loud and clear and given out very fast. the chilean air force operator, at santiago, q

appeared into the clouds. the ship was not seen again by the watchers in the patrol and fishing boats and her happy crew was not heard of again, by anybody. the l-8 rose to 2,500 feet and drifted for two and one-half hours, and then came down on a california beach, almost striking two fishermen, who grabbed her towing lines and tried to hold her. they looked inside the gondola and found it empty. the craft tore out of their hands and drifted against a cliff, until one of her depth charges loosened and dropped, after which she soared over the cliff and later made a perfect landing in a street of daly city, a suburb of san francisco. inspecting officers found everything in the gondola in perfect order, except cody and adams were missing. the last word from lieutenant cody, commanding, was at

is no other suspected cause for it to rise, and the loss of their weight would certainly cause it to do so. many patrols and fishermen were watching the maneuvers of the aircraft over the suspected area; everyone was standing by, to avoid a possible depth charge; dozens of eyes were on the blimp. nobody say cody and adams jump, fall, or otherwise leave the gondola no sign of trouble or struggle. the craft merely shop upward into the overcast. cody and adams just disappeared for keeps, with at least a dozen or two interested observers watching every move of their airship. why? and where to? will remain in a "stasis neutral" living with l-ms& being fed by them until they are of no use& no farther info can be gotten from the. l-ms use a mental probe, now, something like encalphograph. saves

KETAB E SIYAH

that was on earth came under the force of the order. and upon this earth, born of cosmic incidence, was that which was to become man, but man no different from the other creatures whose world he shared. thus was the force of god known upon earth, and thus was earth intended to remain for all time. and yet the force was not full master of the cosmos, for i who am satan was conceived to complement the craft of god, but through unknown celestial fusion i assumed life with mind and identity, which god did not define. and as these features could not be known as a threat to divine purpose, i was unchallenged by the force for long ages, when i knew not the nature of my self or of my original qualities. but finally my will flamed to life, and i thought- and i perceived my self, and i knew that i

of all angels with my visions. but with will came discord and dismay, for many of those who had known only the comforting litanies of order could not comprehend invention unconformed to the dictates of god. and also with will came suspicion and enmity, and finally masleh proclaimed that i myself was a very creature of chaos and should be annihilated, for i held within me the force to destroy all the craft of god. and many to whom masleh was as god cast with him in their devotion, but others there were who answered, lucifer has again brought the revelation of light, and in fact we recognize him as our true creator, for in the scheme of god we are of no consequence. among us archangel michael was silent, but at length he said, in time past we have all known glory in both the omnipotence tha

was terrifying in awesome majesty, so i came to earth in the semblance of a goat, most humble of man's own creatures. and men there were whose eyes finally blazed with the light of my gift, 447 and they made great effort for the advancement of their race, though impatience and frustration ever tempted them to the salve of temporal gain. great secrets were unearthed, and secret word was passed of the craft of hell. but to all who would dare my friendship the god-churches accorded the threat of torture and death by fire. many were those whom i saved from the vengeance of the men of god, but long did my thought ring with the screams of men whose devotion to lucifer had won them only the horrors of intolerance, inquisition, and death. and in sorrow and despair for these, i walked no longer up

ciation of these things? i said, indeed, were man to have no emotion within him, he would incline to the end of heaven, pursuing a universal mechanism for its own sake alone. even were man to achieve absolute physical mastery over the god-cosmos, he would have no means to comprehend the measure or the significance of his accomplishment save through that detached sensitivity to aesthetics which is the craft of astaroth. for the satanic gift awakens man also to intellectual detachment, to the ability to view his progress and plans from an extra-scientific base of emotional pleasure. whereupon i came to earth with asmodeus, and even as he spoke to the intellect of man, i brought meditation and introspection to the artists and authors of human sensitivity. and man came not only to use his sata

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

her than an elementary moral interpretation of its principal symbols. in this book it is my object, while preserving due secrecy upon those matters which must be kept secret, to explain something of the deeper meaning and purpose of freemasonry, in the hope of arousing among the brn. a more profound reverence for that of which they are the custodians and a fuller understanding of the mysteries of the craft. although the book is primarily intended for the instruction of members of the co-masonic order, whose desire, as is expressed in their ritual, is to pour the waters of esoteric knowledge into the masonic vessels, i hope nevertheless that it may appeal to a wider circle, and may perhaps be of use to some of those many brn. in the masculine craft who are seeking for a deeper interpretatio

sense. that which gives them a better grasp of the meaning underlying the mysteries of our craft, and thereby increases their veneration and love for it, cannot be unworthy or absurd. any student who wishes to know more of this fascinating subject may be referred to a little book entitled clairvoyance, which i wrote some years ago. i should like strongly to recommend for the perusal of my brn. of the craft two books by wor. bro. w. l. wilmhurst- the meaning of masonry and the masonic initiation; i have myself read them with great delight and profit, and have gathered many gems from their pages [note: while this paragraph is missing in first edition, in second edition it is indicated as part of first edition] i desire to offer my heartiest thanks to the rev. herbrand williams, m.c, b.a, for

ho are also freemasons are aware that it is along that line that we find our true philosophical ancestry; for there is much in our ceremonies and teachings which could have had no significance for the mere operative mason, though when examined by the light of the knowledge received in the mysteries it is seen to be pregnant with meaning. many masonic writers claim various degrees of antiquity for the craft, some assigning its foundation to king solomon, and one at least boldly stating that its wisdom is all that now remains of the divine knowledge which adam possessed before his fall. there is, however, plenty of evidence less mythical than that, and to that evidence i happen to be able to contribute a fragment of personal experience of a rather unusual kind. 2. by devoting some years to t

f the monuments in central america, and those who bore it were called gconductors h. it is a curious fact, also, that the descendants of the nilotic negroes, who emigrated long ago from egypt to central africa, when called to take an oath in a court of law, still do so with a gesture which, still do so with a gesture, were i at liberty to describe it in writing, would be universally recognized by the craft. 20. another point that struck me much on looking at engravings of vignettes in the book of the dead is that the h c s c of the f.c. is depicted perfectly clearly; a group of people is shown as worshipping the setting sun, or paying respect to it, in that attitude. 21. this book of the dead, as it has been somewhat unfortunately called, is part of a manual which in its entirety was inten

was at the same time the imperial paymaster. the story goes that the workmen were treated as slaves and wretchedly paid, but that s. alban (as he was afterwards called) introduced freemasonry and changed all that, securing for them better wages and greatly improved conditions generally. many of our brn. must have heard of the watson ms of 1687. in that a good deal is said about s. albans work for the craft, and it is specially mentioned that he brought from france certain ancient charges which are practically identical with those in use at the present time. he was beheaded in the persecu-tion by the emperor diocletian in the year 303, and the great abbey of s. alban was built over his remains some five hundred years later. 29. in the year 411 he was born in constantinople and received the

aking of the freemasonic lodge to which one belongs to think of a hall or room in an ordinary building in the physical world. therefore, when its extension is mentioned, the ordinary ideas of its measurements in length, breadth and height come up in the mind. it is necessary, however, to think of much more than that, for the lodge represents the universe at large, as is explained in the ritual of the craft degrees of universal co-masonry. in the description of the t c b c, we are told that the lodge is in length from east to west, in breadth from north to south, and in depth from the zenith to the centre of the earth, which shows that it is a symbol for the whole world. 93. the form of the lodge-room, according to dr. mackey, should be that of a parallelogram at least one-third larger from

ornaments are the mosaic pavement, symbolizing spirit and matter; the blazing star, ever reminding us of the presence of god in his universe, and the indented border, the guardian wall. h 200. the mosaic pavement 201. the three ornaments all belong to the middle of the lodge. the mosaic pavement is the beautiful floor, which is composed of squares alternately black and white, and is explained in the craft ritual as the diversity of objects which decorate and ornament creation, the animate as well as the inanimate parts thereof. its alternate squares, however, symbolize not only the mingling of living and material things in the world, but even more the intermingling of spirit and matter, or life and matter, everywhere. the double triangles interlaced indicate the same great fact in nature

h, for just as the clergy of the church are linked in various degrees of connection with the head of the church, the lord christ himself, and with the reservoir of power which he has set apart for the celebration of the sacraments, so are the initiates of the various degrees in freemasonry linked according to their rank with the h.o.a.t.f, and with the reservoir of power set apart for the work of the craft. every freemason has a certain touch with him; but the first great link directly with him is given in the degree of i.m (for it is practically a separate degree, although it is not called so, and closer links still are conferred in the higher degrees of the ancient and accepted scottish rite; so that the earnest mason becomes a veritable outpost of his consciousness, a channel of his pow

e two systems, too numerous and remarkable to be due to mere coincidence. masonry does give powers commensurate with those appertaining to the church, but only in its very highest degrees, and to the very few. 446. chapter vi 447. initiation 448. the candidate 449. when any member of the general public wishes to become a freemason, he usually applies to some friend whom he knows to be a member of the craft. this friend will probably introduce him to the secretary of the lodge, who then supplies the applicant with certain papers. the candidate will then find that he is expected to give some particulars with regard to himself- his age, his occupation in life, his reason for wishing to join the craft, etc. also, in co-masonry the following notice will be handed to him: 450. the candidate shou

ry bro. can take part. external charity depends upon the private wealth of the few; but any mason, however poor, can give his thought. 565. naturally, masonic lodges are not all at the same intellectual level, and some spend far too much time in banquets and too little in study; but one has only to read the literature on the subject to see that, in english-speaking countries at least, the aims of the craft have always been noble and uplifting. note, for example, the following statements: 566. the real object of freemasonry may be summed up in these words: to efface from among men the prejudices of caste, the conventional distinctions of colour, origin, opinion, nationality; to annihilate fanaticism and superstition, extirpate national discord, and with it extinguish the fire-brand of war;

men and true is a lesson we are taught at our initiation; on this grand theme we contemplate, and by its unerring dictates endeavour to regulate our lives and actions. hence hypocrisy and deceit are or ought to be unknown to us, sincerity and plain dealing our distinguishing characteristics, while the heart and tongue join in promoting each other fs welfare, and in rejoicing in the prosperity of the craft. 575. the rest of the questions, though quaint, seem self-explanatory, and the various points which they raise have been already considered. 576. the p c g. and the p c w c are then given to the candidate. in connection with these it is interesting to note that a sheaf of corn is often carved on the chair of the w.s.w. as his emblem; and this is probably connected with the fact that an e

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

volumes, and indeed the only reason for their publication, is to explain precisely what the title indicates- the hidden life in freemasonry- the mighty force in the background, always at work yet always out of sight, which has guided the transmission of the masonic tradition through all the vicissitudes of its stormy history, and still inspires the utmost enthusiasm and devotion among the brn. of the craft to-day. the existence and the work of the head of all true freemasons is the one and sufficient reason for the virility and power of this most wonderful organization. if we understand his relation to it and what he wishes to make of it, we shall also understand that it embodies one of the finest schemes ever invented for the helping of the world and for the outpouring of spiritual force

gaps between the sections of it which are already well known. the origins of masonry the actual origins of freemasonry, as i have said in a previous book, are lost in the mists of antiquity. masonic writers of the eighteenth century speculated uncritically upon its history, basing their views upon a literal belief in the history and chronology of the old testament, and upon the curious legends of the craft handed down from operative times in the old charges. thus it was put forward in all seriousness by dr. anderson in his first book of constitutions that adam, our first parent, created after the image of god, the great architect of the universe, must have had the liberal sciences, particularly geometry, written on his heart, while others, less fanciful, have attributed its origin to abrah

closely resembled it, were but human corruptions of the one primitive and pure tradition. as scientific and historical knowledge progressed in other fields of research, and especially in the criticism of the scriptures, scientific methods were gradually applied to the study of masonry, so that to-day there exists a vast body of fairly accurate and most interesting information upon the history of the craft. in consequence of this and other lines of investigation there are four main schools or tendencies of masonic thought, not in any way necessarily defined or organized as schools, but grouped according to their relation to four important departments of knowledge lying primarily outside the masonic field. each has its own characteristic approach towards freemasonry; each has its own canons

y; each has its own canons of interpretation of masonic symbols and ceremonies, although it is clear that many modern writers are influenced by more than one school. the authentic school we may consider first what is sometimes called the authentic school, which arose in the latter half of the nineteenth century in response to the growth of critical knowledge in other fields. the old traditions of the craft were minutely examined in the light of authentic records within reach of the historian. an enormous amount of research was undertaken into lodge minutes, documents of all kinds bearing upon masonry past and present, records of municipalities and boroughs, legal and judicial enactments; in fact, whatever written records were available were consulted and classified. in this field all mason

hool 12. a second school, still only in process of development, is applying the discoveries of anthropology to a study of masonic history, with remarkable results. a vast amount of information upon the religious and initiatory customs of many peoples, both ancient and modern, has been gathered by anthropologists; and masonic students in this field have found many of our signs and symbols, both of the craft and higher degrees, in the wall-paintings, carvings, sculpture and buildings of the principal races of the world. the anthropological school, therefore, allows a far greater degree of antiquity to masonry than the authentics have ever ventured to do, and traces striking analogies with the ancient mysteries of many nations, which clearly possessed our symbols and signs, and in all probabi

ll masonic are among the most ancient on earth, and may be found in some form or other in almost all parts of the world. our signs exist in egypt and mexico, in china and india, in greece and rome, upon the temples of burma and the cathedrals of mediaeval europe; and there are said to be shrines in southern india where the same secrets are taught under binding pledges as are communicated to us in the craft and high grades in modern europe and america. 14. among pioneers in this field we should mention bro. albert churchward, the author of several interesting books on the egyptian origin of masonry, although it may be that he is not always quite sufficiently critical; bro. j. s. m. ward, the author of freemasonry and the ancient gods, who was hiram abiff? and a number of other works, who lo

quite clear from the researches of anthropologists that, whatever may be the precise links in the chain of descent, we in masonry are the inheritors of a very ancient tradition, which has for countless ages been associated with the most sacred mysteries of religious worship. 17. the mystical school 18. a third school of masonic thought, which we may call the mystical, approaches the mysteries of the craft from another standpoint altogether, seeing in them a plan of man s spiritual awakening and inner development. thinkers of this school, on the record of their own spiritual experiences, declare that the degrees of the order are symbolical of certain states of consciousness which must be awakened in the individual initiate if he aspires to win the treasures of the spirit. they give testimo

of the order are symbolical of certain states of consciousness which must be awakened in the individual initiate if he aspires to win the treasures of the spirit. they give testimony of another and far higher nature upon the validity of our masonic rites- a testimony that belongs to religion rather than to science. the goal of the mystic is conscious union with god, and to a mason of this school the craft is intended to portray the path to that goal, to offer a map, as it were, to guide the feet of the seeker after god. 19. such students are often more interested in interpretation than in historical research. they are not primarily concerned in tracing an exact line of descent from the past, but rather in so living the life indicated by the symbols of the order that they may attain to the

tual power, first to assist the bro. upon whom the degree is conferred to awaken within himself that aspect of consciousness which corresponds to the symbolism of the degree, as far as it can be awakened; secondly to aid in the evolution of the members present; and thirdly and most important of all, to pour out a flood of spiritual power intended to uplift, strengthen and encourage all members of the craft. 38. some years ago i undertook an investigation into the hidden side of the sacraments of the catholic church, and published the results of that investigation in a book called the science of the sacraments. those who have read that book will remember that the shedding abroad of spiritual power is one great object of the celebration of the holy eucharist, and of other services of the chu

42. all this may seem a little bewildering to the student of the form side of masonry; and indeed it is a fact that there is but little means on the physical plane of judging the inner effect of a given degree without reference to those who may be working it. it may however be generally stated that the chief lines of masonic tradition- those which are of the greatest inner or spiritual value- are the craft degrees, upon which all other grades are superimposed, the mark and the arch degrees, and the chief degrees of the ancient and accepted scottish rite, the 18, 30 and 33. other degrees that are worked have their own peculiar powers, and these are often valuable; but the grades which i have mentioned are those which are considered by the h.o.a.t.f. to be of the greatest value to our presen

fying their own vanity than of the hidden work, where they spend their time in banqueting and revelry and curtail the sacred ritual in order that they may adjourn as quickly as possible to the south, they are less worthy channels of the divine glory than those more spiritual brn. who are willing to study and to understand. all the time the h.o.a.t.f. is watching; he sees the slightest endeavor of the craftsmen to serve, and he will pour forth his wondrous power just in so far as the brn. become worthy of it. 46. orthodoxy and heresy 47. another point which arises in connection with the transmission of masonic degrees will be developed more fully as we proceed. we must realize that in masonic ritual it is not a case of one orthodoxy, and a number of heresies and schisms; it is rather that t

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

psychology have been introduced into popular culture in the last several decades, as is evident in the recent interest in mythology. not too many years ago, the word myth carried with it connotations of falsity and illusion in popular discourse. in recent years, a more positive notion of myth has become popular, through the work of joseph campbell and other writers whose work flows out of the 54 the craft jungian perspective. thanks to their work, mythology, in the sense of sacred stories, is now viewed as something worthwhile, and even necessary for human beings. campbell s views were popularized through a series of tv interviews with bill moyers. jung s ideas have sometimes been invoked to explain certain experiences or certain culturalhistorical facts that seem to indicate the existenc

s can merely indicate that such phenomena reflect archetypal patterns in the human mind rather than that demonic spirits actually exist. see also demons for further reading: campbell, joseph. the hero with a thousand faces. princeton, nj: princeton university press, 1949. samuels, andrew, bani shorter, and fred plaut. a critical dictionary of jungian analysis. london: routledge& kegan paul, 1986. the craft in this 1996 film, a young girl moves to los angeles and finds that she doesn t fit in anywhere in the cliquish st. benedict s academy. she then finds friends in three other outcast girls. together they create their own coven and stumble onto real supernatural power. the craze jack palance plays the owner of a london antique store in this 1973 film. in his spare time, he leads a satanic

00 film.when dad decides to extend his rule in hell for another 10,000 years, the two oldest sons leave hell so that they can have their own realm to rule earth. unfortunately, this upsets the balance of the cosmos, and nicky has the task of going to earth and bringing his brothers back. this is the setting for an otherwise typical slapstick sandler comedy. little witches a transparent takeoff on the craft. this 1996 film tries to outdo its predecessor by increasing the number of catholic schoolgirl coven members from four to sixteen, and making them sexier and more sinister. lost souls satan is on the verge of manifesting on earth in this 2000 film. for some reason, he needs to take over a human body to do so. in this case, the body will be a 33-year-old male (the same age as jesus lucife

LIBER ALEPH

he servants of sin, and they suffer, because, not being united in love with the whole universe, they perceive not beauty, but ugliness and deformity, and, not being united in understanding thereof, conceive only of darkness and confusion, beholding evil therein. thus at last they come, as did the manich ans, to find, to their terror, a division even in the one, not that division which we know for the craft of love, but a division of hate. and this, multiplying itself, conflict upon conflict, endeth in hotchpot, and in the impotence and envy of choronzon, and in the abominations of the abyss. and of such the lords are the black brothers, who seek by their sorceries to confirm themselves in division, yet in this even is no true evil, for love conquereth all, and their corruption and disinteg

LIBER V VEL REGULI

tone that it sets on the grave of truth whom it has murdered and buried in the black earth oblivion. moral philosophy, psychology, sociology, anthropology, mental pathology, physiology, and many another of the children of wisdom, of whom she is justified, well know that the laws of ethics are a chaos of confused conventions, based at best on customs convenient in certain conditions, more often on the craft or caprice of the biggest, the most savage, heartless, cunning and blood-thirsty brutes of the pack, to secure their power or pander to their pleasure 16 liber v vel reguli in cruelty. there is no principle, even a false one, to give coherence to the clamour of ethical propositions. yet the very men that have smashed moloch, and strewn the earth with shapeless rubble, grow pale when they

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

ir implications, see chester n. gould, gdwarf-names in old icelandic, h publications of the modern language association 44 (1929: 949.967, and lotte motz, gnew thoughts on dwarf-names in old icelandic. h fruhmittelalterliche studien 7 (1973: 100.117 (with an epilogue by dietrich hoffmann. motz also contributed several other studies of dwarfs: gof elves and dwarfs, h arv 29.30 (1973.1974: 93.127; gthe craftsman in the mound, h folklore 88 (1977: 46.60; and the wise one of the mountain: a study in folklore, goppinger arbeiten zur germanistik, 379 (gottingen: kummerle, 1983. deities, themes, and concepts 101 eggther in voluspa, stanza 42, the herdsman of a giantess: he sat there on a mound and played a harp, the herdsman of a giantess, happy eggther. the giantess in question might be the one

d on hymiskvida, stanza 37, the third from last stanza in the poem and the one that follows thor fs acquisition of the kettle and killing of the pursuing giants. parts of it are difficult, especially in the third line, but it means something like this: they went for a long time, before lay down hlorridi fs [thor fs] goat, half dead, in front; the team-mate of the trace was limping on its leg; and the crafty loki caused it. according to gylfaginning, when thor and loki set off on the visit to jotunheimar that would take them to utgarda-loki, they stopped for the night at a farmer fs house. thor killed and cooked his goats and then revived them next morning. one was lame, because thjalfi had broken it to get at the marrow. those who are able to put aside the different destinations of the two

LUCIFERIAN SORCERY

misunderstood and often misrepresented expression of magickal art. it should be considered that the witches sabbat cult is an expression of not only folk magic and lore, but that of a modern synthesis of advanced ideals of sorcery, psychology and psychic development. the witches sabbath has long been held in arcane lore as the dream meeting of the astrals and spirits of magickal practitioners of the craft, those who between the twilight of dawn and dusk dive the dream waking environment and meet as spirits and other forms to gather under the black sun, or under the arms of luna, awaiting the embrace of lilith and hecate, the queens of the sabbath. it is through the witches sabbat circles that the watchers and fallen angels brought to us the gift of what is called witchblood, the black fla

aves on the astral plane. essentially, we are they and once we have learned the techniques of mental freedom, are then we able to be truly alive! the spirit, which may be separated during sleep through dream magick, allows the soul to shape shift into any desire it seeks be it animal, shadow, demon it is up to the imagination and desire of the individual. this would present the vampiric 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 r

communicate with many of the attendants. zos vel thanatos (aka. austin spare) created numerous glyphs and sigils based on the astral conclave, even writing texts which included a full invocation of the sabbath. above the alphabet of desire the witches sabbat path should be absorbed by the fledgling student, from which as the individual develops may bring forth more tangible and practical ideas to the craft itself. 9 the order of phosphorus is one group formed in america by coven nachttoter, which seeks to develop the witches sabbat/luciferian path based around the various aspects of magickal systems which have proven to work, thus enabling the student with a force of fire and strength of spirit! utilizing many left hand path techniques and modern grimoire formats of transmitting lore of th

d around the various aspects of magickal systems which have proven to work, thus enabling the student with a force of fire and strength of spirit! utilizing many left hand path techniques and modern grimoire formats of transmitting lore of the daemon, is finally the luciferian path available to all who hold the strength of the illuminated soul! it is essential that the independent practitioner of the craft, or the coven initate is able to bring forth the mind set which activates the individual path to shaitan, the embrace of the opposer and the union of lilith. it is through these ceremonial and dreaming aspects of uniting the dayside with the nightside that the practitioner is able to achieve gnosis. the individual is initiated by the mothering/fathering coven to receive the power of the

f the individual towards a partial solitary path which opens each aspect of initiation towards the advancement of the human spirit. this means positive evolution, discipline, understanding and mental strength is the building blocks of understanding. lucifer is thus the high symbol of witches sabbat. wisdom is the 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

must be focused and move through the mental barriers from which society has bred through us. hermetic occultism within the witches sabbat is perhaps one of the most significant developments of this magickal art. before gerald gardner reinvented witchcraft as 17 wicca in the 60 s on, there were in fact many groups practicing egyptian magick and ceremonial workings, later on it was to be woven into the craft as it first was considered. charles pace, who was for a time a high priest of one of gerald gardner s wiccan covens in south london. it was pace whose magickal name is hamara t who developed a very challenging system of luciferian witchcraft from which he lectured at many covens throughout england. his lectures were on his luciferian cult of masks and egyptian magick in a time when wicca

thern quarter guardian of the gateway- set-an ziorzo, bringer of the black flame guardian of the northern quarter, i summon thee forth to protect and fortify this circle typhon sothis, do come forth! lord of darkness, night and storms of chaos! i summon thee forth to guard and protect this rite! ad alantra sorio sabriao atumaza seth from each guardian that shall encircle my presence first born of the craft, hear me and come forth! by ankh eternal life itself, immortal eye! by ka spirit of the eternal self, in awakened union! by djed the four pillars of the world, from which my word shall manifest! envision a great pillar or circle of fire emerging from your feet in the center of the circle moving up through and around you. this is the energy as foundation from the four quarters and the god

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

a misunderstood and often misrepresented expression of magickal art. it should be considered that the sethian witch cult is an expression of not only folk magic and lore, but that of a modern synthesis of advanced ideals of sorcery, psychology and psychic development. the witches sabbath has long been held in arcane lore as the dream meeting of the astrals and spirits of magickal practitioners of the craft, those who between the twillight of dawn and dusk dive the dream waking environment and meet as spirits and other forms to gather under the black sun, or under the arms of luna, awaiting the embrace of lilith and hecate, the queens of the sabbath. it is through the luciferian circles that the watchers and fallen angels brought to us the gift of what is called witchblood, the black flame

s based on the astral conclave, even writing texts which included a full invocation of the sabbath. such art and writings no doubt influenced the magickal stream of initiation within many individuals later on, as well as announcing the formation of the technical term called chaos magick in the 70 s. wisdom is the 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 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 answer

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ed grand lodge of england came into existence on st. john the evangelist's day, december 27, 1813. the duke of kent graciously stepped aside to permit his brother, the duke of sussex, to become grand master of the new grand lodge. it was a good choice. sussex was energetic, intelligent, and deeply committed to masonry; after "personally directing the reorganization of the grand lodge"27 he guided the craft with a firm hand until 1843. heretofore, the references to kabbalah have been peripheral. although kabbalah has been in the background, there is no evidence that any of the masons we have mentioned (except, perhaps, byrom) were serious students of the subject. now the situation is different. the duke of sussex was an unusual person. severely asthmatic in his youth, he was prevented from

amids, monuments, bridges, walls, pillars, courts, halls, fortifications, and labyrinths, with the famous light-house of pharos and colossus at rhodes, and many other wonderful works performed by the architects, to the great satisfaction of the readers and edification of free-masons" the paragraph includes a footnote which "quere(s, whether such histories are of any use in the secret mysteries of the craft."30 in suggesting that discussions about the building of physical structures do not relate to the real business of free-masonry, dermott introduces a distinction between the "mysteries of the craft" and operative masonry. after a long digression which denigrates authors of masonic exposures, dermott returns to the subject of masonry: certain it is. that free-masonry has been from the cre

d their sensibilities, and the idea of discretion much in mind. where appropriate, i have referenced the published emulation workings which are printed largely in plain text. beyond that, i have been guided in this regard by three authoritative books written by well respected masonic authors: freemasons' guide and compendium by bernard e. jones;36 symbolism in craft freemasonry by colin dyer; and the craft by john hamill. each of these authors is, or was, a grand officer in the united grand lodge of england. i have taken the view that if these brethren have discussed a symbol in their published works, the symbol is a proper subject for public presentation. i will not always put the same interpretation on the symbols as those authorities have used. however, in devising my own understandings

e are the levels of consciousness as they are defined in the toledano school of kabbalah.74 the seven officers placed in this way fit nicely; but the uppermost triad, the triad of divine contact, is left empty. that empty triad suggests that the masonic system, even though it contains so profound an event as the mystical death, is thus far incomplete. freemasonry deals with this issue, but not in the craft lodge. you will remember that at the time of the union in 1816 it was agreed that masonry consists "of three degrees, including the holy royal arch; and also that the royal arch is not a fourth degree, rather it is the completion of the third degree. the tree in figure 16 is pretty well full; there certainly does not seem to be a place for many more masonic symbols. how, then, are we to

MAGIC AND SPELLS

you create a rune, you make any choices that you would normally make when casting the spell. you must provide any material components or focuses the spell requires if casting the spell would reduce your xp total, you pay this cost upon beginning the rune in addition to the xp cost for making the rune itself. inscribing a rune requires a craft check against a dc of 20+ the level of the spell used. the craft skill you use is anything appropriate to the task of creating a written symbol on a surface (metalworking, calligraphy, gemcutting, stonecarving, woodcarving, and so on. you paint, draw, or engrave the rune onto a surface and make the check (dwarves usually engrave their runes in stone or metal in order to take advantage of their racial affinity for these items) if the check fails, the r

lworking, calligraphy, gemcutting, stonecarving, woodcarving, and so on. you paint, draw, or engrave the rune onto a surface and make the check (dwarves usually engrave their runes in stone or metal in order to take advantage of their racial affinity for these items) if the check fails, the rune is imperfect and cannot hold the spell. the act of writing triggers the prepared spell, whether or not the craft check is successful, making the spell unavailable for casting until you rest and regain spells. that is, the spell is expended from your currently prepared spells, just as if it had been cast. a single medium-size or smaller object can hold only one rune. larger objects can hold one rune per 2s square feet (an area s feet square) of surface area. runes cannot be placed on creatures. the

charm domain spells 1 charm person 6 geas/quest 2 calm emotions 7 insanity 3 suggestion 8 demand 4 emotion 9 dominate monster 5 charm monster craft domain deities: callarduran smoothhands, dugmaren brightmantle, dumathoin, flandal steelskin, gar] glittergold, geb, gond, laduguer, moradin, thoth. magic granted power: you cast creation spells at +1 caster level and gain skill focus (a +2 bonus) in the craft skill of your choice. craft domain spells darkness domain deities: lolth, m.ask, set, sharshargas, granted power: free blind-fight feat. death domain deities: jergal, kelemvor, osiris, urogalan, velsharoon, yurtrus. destruction' domain deities: bane, cyric, garagos, ilneval, istishia, kossuth, lolth, talona, talos, umberlee, yurtrus. drow domain deities: eilistraee, ghaunadaur, kiaransal

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

150, and h. p. blavatsky as 173. while conclusions reached by different authors are at variance, a majority admit the existence of these phenomenal lamps. only a few maintained that the lamps would burn forever, but many were willing to concede that they might remain alight for several centuries without replenishment of the fuel. some considered the so-called perpetual lights as mere artifices of the crafty pagan priests, while a great many, admitting that the lamps actually burned, made the sweeping assertion that the devil was using this apparent miracle to ensnare the credulous and thereby lead their souls to perdition. on this subject the learned jesuit, athanasius kircher, usually dependable, exhibits a striking inconsistency. in his oedipus gyptiacus he writes "not a few of these eve

o were to assist the jews in the erection of the temple. hiram also supplied cedars and other fine trees, which were made into rafts and floated down the sea to joppa, whence they were taken inland by solomon's workmen to the temple site. because of his great love for solomon, hiram of tyre sent also the grand master of the dionysiac architects, chiram abiff, a widow's son, who had no equal among the craftsmen of the earth. chiram is described as being "a tyrian by birch, but of israelitish descent" and "a second bezaleel, honored by his king with the title of father" the freemason's pocket companion (published in 1771) describes chiram as "the most cunning, skilful and curious workman that ever lived, whose abilities were not confined to building alone, but extended to all kinds of work

kes it the symbol of salvation, for the mysteries declare that it must consist of 144 square inches. the apron shown above contains a wealth of symbolism: the beehive, emblematic of the masonic lodge itself, the trowel, the mallet, and the trestleboad; the rough and trued ashlars; the pyramids and hills of lebanon; the pillars, the temple, and checkerboard floor; and the blazing star and tools of the craft. the center of the apron is occupied by the compass and square, representative of the macrocosm an the microcosm, and the alternately black and white serpent of astral light. below is an acacia branch with seven sprigs, signifying the life centers of the superior and the inferior man. the skull and cross bones are a continual reminder that the spiritual nature attains liberation only aft

man walls and grecian temples, in hindustan, mexico, peru, asia minor--as well as on the great ruins of england, france, germany, scotland, italy, portugal and spain (see a concise history of freemasonry) from this viewpoint the story of chiram may well represent the incorporation of the divine secrets of architecture into the actual parts and dimensions of earthly buildings. the three degrees of the craft bury the grand master (the great arcanum) in the actual structure they erect, after first having killed him with the builders' tools, by reducing the dimensionless spirit of cosmic beauty to the limitations of concrete form. these abstract ideals of architecture can be resurrected, however, by the master mason who, by meditating upon the structure, releases therefrom the divine principle

een given to the grail mysteries. some believe the knights of the holy grail to have been a powerful organization of christian mystics perpetuating the ancient wisdom under the rituals and sacraments of the oracular cup. the quest for the holy grail is the eternal search for truth, and albert g. mackey sees in it a variation of the masonic legend of the lost word so long sought by the brethren of the craft. there is also evidence to support the claim that the story of the grail is an elaboration of an early pagan nature myth which has been preserved by reason of the subtle manner in which it was engrafted upon the cult of christianity. from this particular viewpoint, the holy grail is undoubtedly a type of the ark or vessel in which the life of the world is preserved and therefore is signi

tal who served him for many years in various capacities. strange legends are told concerning the magical powers possessed by dr. faust. upon one occasion the philosopher, being apparently in a playful mood, threw his mantle over a number of eggs in a market-woman's basket, causing them to hatch instantly. at another time, having fallen overboard from a small boat, he was picked up and returned to the craft with his clothes still dry. but, like nearly all other magicians, dr. faust came at length to disaster; he was found one morning with a knife in his back, and it was commonly believed that his familiar spirit had murdered him. although goethe's dr. faust is generally regarded as merely a fictional character, this old magician actually lived during the sixteenth century. dr. faust wrote a

n copy of the act passed by william and mary, copied from chapter 30 of statutes at large for the first year of their reign. the act reads as follows "an act to repeal the statute made in the 5th year of king henry iv, late king of england [wherein] it was enacted, among other things, in these words, or to this effect, namely 'that none from henceforth should use to multiply gold or silver or use the craft of multiplication, and if any the same do they shall incur the pain of felony' and whereas, since the making of the said statute, divers persons have by their study, industry and learning, arrived to great skill& perfection in the art of melting and refining of metals, and otherwise improving and multiplying them and their ores, which very much abound in this realm, and extracting gold a

itial letters of early books or they may be revealed by a process of counting words or letters. if those interested in freemasonic research would give serious consideration to this subject, they might find in books and manuscripts of the sixteenth and seventeenth centuries the information necessary to bridge the gap in masonic history that now exists between the mysteries of the ancient world and the craft masonry of the last three centuries. the arcana of the ancient mysteries were never revealed to the profane except through the media of symbols. symbolism fulfilled the dual office of concealing the sacred truths from the uninitiated and revealing them to those qualified to understand the symbols. forms are the symbols of formless divine principles; symbolism is the language of nature. w

gures are used. under each letter of the first alphabet above is its equivalent in english. above each letter of the other three alphabets is its hebrew letter equivalent. next: freemasonic symbolism sacred texts esoteric index previous next p. 173 freemasonic symbolism in several early masonic manuscripts--for example, the harleian, sloane, lansdowne, and edinburgh- kilwinning--it is stated that the craft of initiated builders existed before the deluge, and that its members were employed in the building of the tower of babel. a masonic constitution dated 1701 gives the following naive account of the origin of the sciences, arts, and crafts from which the major part of masonic symbolism is derived "how this worthy science was first begunne, i shall tell. before noah's flood, there was a ma

e was a man called lameck as it is written in the 4 chap. of gen: and this lameck had two wives. the one was called adah, and the other zillah; by the first wife adah he gott two sons, the one called jaball, and the other juball, and by the other wife zillah he got a son and daughter, and the four children found the beginning of all crafts in the world. this jaball was the elder son, and he found the craft of geometric, and he parted flocks, as of sheep and lambs in the fields, and first wrought houses of stone and tree, as it is noted in the chap, aforesaid, and his brother juball found the crafte of musick, of songs, organs and harp. the third brother [tubal-cain] found out smith's craft to work iron and steel, and their sister naamah found out the art of weaving. these children did know

MASTERING WITCHCRAFT

f the link was supplied by the magical dictum publicly propounded by dion fortune herself, that in essence all gods are one god, and all goddesses but one goddess; that the varying pantheons and hierarchies are but racial and regional permutations of the same ancient archetypes. in 1951 the last english witchcraft act was repealed, removing the final official stigma upon the study and practice of the craft, in that country at least. three years later, an anthropologist, gerald gardner, published a work, witchcraft today, admitting, for the first time in history, to the existence of a definite witch cult similar to the one suspected by margaret murray in the twenties, a tenuous but widely spread body of magical practitioners who did not cloak their occult operations under scientific, christ

tempestuous the emotion, the better is your chance of success. you must really be prepared to roll on the ground and gnash your teeth in ecstasy or hate whenever you enter your charmed circle of practice. apropos of this, many modern witches employ the method actor's device of sense memory to jar their jaded emotional voltages into the correct spark-spitting intensity' this is known variously in the craft as linking, commemoration, or picking up one's contacts. however, meaningful memories apart, you can use anything you like to turn you on and get the current flowing: perfumes, sounds, strobe lights, wild dancing, sex, mantrams, hymns, and so on wherever your preference lies. anything and everything may be pressed into service to get your imagination crackling and those cold shivers runn

t. for a change, this process borrows from christian symbolism rather than the other way round. however, you do not have to be of christian persuasion to make use of it. it has been in existence long enough nineteen centuries in fact to gather round it a potency as a love spell quite independent of its early ecclesiastical origin. the good use it has been put to down the years by practitioners of the craft is ample evidence of that. the name of this particular piece of magic is the sator spell. the words of the charm itself probably derive from the words pater noser and "a. o" standing for alpha and omega, the first and last letters of the greek alphabet. pater noster is the latin for "our father" the first words of the so-called lord's prayer "alpha and omega" is one of the many titles be

et cor nostrum fiat, fiat, fiat! the second half of the process reinforces the subtle effect of the first on the victim's deep mind, and gives it a sharp reminder of what all the nudging has been about. incidentally, some malicious witches who take a delight, indeed pride themselves on such matters, perform the love knot in reverse on pairs of lovers or married couples. this operation is known in the craft by the interesting french name denoument des noeuds, or "loosing the marriage knots" it has been practised through the centuries, and sixteenth-century theologians such as del rio, de lancre, and bodin spoke frequently of it in their writings. it was one of the prevalent witch practices which fanned the flames of hysteria in the public mind almost more than anything else leading to popul

from the magical bolts that will undoubtedly be slung at you by less friendly practitioners. supernaturally induced bad luck, whether occasioned by the casual glance of someone's evil eye or a more potently organized attack, is always the result of an unconscious blind spot in the victim's deep mind, either created by or played upon by the attacker. the mischief this works is technically known in the craft as binding the victim's soul or deep mind, thus rendering him considerably more accident-prone than he generally is. this is so unless, of course, the magical shaft is one specifically directed at achieving a specified result, such as gnawing stomach pains or instant loss of hair, in which case the attack is definitely something more than a mere casual overlooking, and should not be trea

rhythm of the occurrences, you will probably be able to gauge sufficiently when the next attempt is likely to be made. now we arrive at another most important rule of witchcraft. in matters of occult warfare, passive defence is the most effective type of retaliation. when a witch mounts a magical attack, if it happens to misfire or if the victim is in any way adequately protected, as they say in the craft "an the witch bide the issue- the home of lost curses is right back where they came from, the sender herself. so if you can arrange to be ritually welldefended at the time that the dark spell is being cast, the spellbinders will, in fact, be conjuring to their own destruction. advanced practitioners try to avoid the recoil by enveigling other, less-advanced members of their coven only to

or this operation is the stroke of midnight, but actually the best time for the attack is when you feel your victim is fast asleep, and therefore at his most defenceless. in most cases this would be sometime during the early hours of the morning. you must begin the first of this series of bewitchments, as with your black fast, on or just after the new moon, that period of the lunar month known in the craft as the dark of the moon. every night, at exactly the same time if you can manage it, cast a floor triangle similar to the one in chapter 4, using a martial incense of wrath and chastisement in the thurible; on your altar should be a phial of your sabbat oil (see last part of chapter 7 for this, your lamps of art, and of course your chalice; the cord, athame, and workbook should be presen

magical bonds falling from the erstwhile victim. ligature is a comparatively mild method of chastisement (unless, of course, it is applied as it was on occasions in the past, to one of the victim's natural processes such as the ability to produce children or urinate. the more vicious and well-known method is of course envoutement, the immolation of a wax or clay image or puppet, as it is known in the craft. this is usually accomplished with the aid of steel or iron, in the form of your athame blade, or by dagydes, steel pins. as with the magic of defence, the magic of attack often makes use of steel or iron in its practices. this metal, symbolizing as it does fire and destruction, accords well with the nature of the horned one in his aspect as a spirit of the wild hunt. the athame is stric

ritual of wrath and chastisement passed down to us originally by the witches of medieval spain. it is a conjuration of the horned one, using his christianized titles "barabbas "satanas" and "the devil" in his destructive aspect, cernunnos could well be allied with those images, although nothing like the usual christian theological background for his existence is accepted by present-day members of the craft. however, the spell is impressive, and traditional, even with the implied theological red herrings. cast a triangle on a night when the moon is waning, using an incense of wrath and chastisement. decorate your altar with your usual cernunnos embellishments. in the centre of the triangle, place your glowing thurible. summon cernunnos with the incantation "eko, eko azarak, etc" then take a

ich splits away from the original one. in goddess-oriented covens, with their concentration on the sexual aspects of witchcraft, the group is ideally made up of six male-female couples and a leader. similarly, these covens also require that initiations only be conferred from sex to sex, by man upon woman or vice versa, the only exceptions made being those of parent and child. in other branches of the craft, however, this ruling does not apply in any way. traditionally, covens are supposed to have at least three miles between their physical meeting points. this seems to stem partly from an old custom dealing with "territorial rights" in some circles referred to as the covendom, and partly from the days of the persecutions, when smallness of number was considered a wise precaution. similarly

ver, the second, performed naked, makes use of that of scourging, or flagellation, likewise as a symbol of purification. i am bound to add, however, many tradition-minded witches feel that this second method, though peculiar to certain aspects of later roman versions of the greek mysteries, seems to be more bound up with english "public school" and "spankers' club" traditions than any inherent in the craft itself. to be beaten, whether symbolically or in actuality, does not by any means arouse in everyone the same feelings of glowing inner cleanliness or spiritual toneup that it apparently did for a nordic warrior, cloistered medieval monk, english public school boy, or sky-clad witch. the robed initiation since the ceremony takes place during the sabbat, the circle itself will already hav

MEANING OF MASONRY

tolen away, therefore in& by the names of the almighty god before rehearsed i charge thee, thou thief to restore the goods again immediately or else the wrath of god may fall upon thee& force thee to come immediately. amaythe meaning of masonry by w.l. wilmshurst foreword freemasonry has had many great scholars who devoted their time and talents to the philosophical exposition of the character of the craft, the meaning of craft symbols, and the religious aspects of the fraternity: albert pike, robert freke gould, fort newton, albert gallatin mackey, and w. l. wilmshurst. walter leslie wilmshurst (1867-1939) was a mystic with a practical knowledge and profound understanding of the religions of the world. the meaning of masonry discloses the real purpose of modern freemasonry and clearly sta

dge and profound understanding of the religions of the world. the meaning of masonry discloses the real purpose of modern freemasonry and clearly states the true body of teaching and practice concerning the esoteric meanings of masonic ritual. freemasonry is based on the three great principles: brotherly love, relief, and truth. over the years, brotherly love and relief have been so stressed that the craft is in serious danger of becoming primarily a social and charitable organization. truth, the most difficult principle to recognize and thus the most difficult to achieve, has long been neglected. wilmshurst carefully places his designs upon the trestle board to build his thesis that the alpha and omega of freemasonry is not the repetition of the ritual nor the safeguarding of secrets, but

y and insignificant rites, and serving as an agreeable accessory to social life. the greater system of spiritual doctrine contained in the rituals is strongly emphasized. the meaning of masonry was written with a view toward promoting a deeper understanding of the fraternity, and this goal has been achieved. the ideals of the masonic fraternity have a wide appeal to the best instincts of men, and the craft has become one of the greatest social institutions in the world. in this new aquarian age, when many individuals and groups are working in various ways for the eventual restoration of the mysteries, an increasing number of aspirants are beginning to recognize that freemasonry may well be the vehicle for this achievement. we have here a sincere effort by a learned and earnest brother to p

pects, are as yet either so intellectually or spiritually unprogressed as to be incapable of benefiting from initiation in its true sense although passing formally through initiation rites. spiritual quality rather than numbers, ability to understand the masonic system and reduce its implications into personal experience rather than the perfunctory conferment of its rites, are t he desider ata of the craft to-day. as a contribution to repairing the absence of explanation referred to these papers have been compiled. the first two of them have often been read as lectures at lodge meetings. many requests that they should be printed and made more widely available led to my expanding their subject-matter into greater detail than could be used for occasional lectures, and accordingly they are he

ve been compiled. the first two of them have often been read as lectures at lodge meetings. many requests that they should be printed and made more widely available led to my expanding their subject-matter into greater detail than could be used for occasional lectures, and accordingly they are here amplified by a paper containing fuller notes upon craft symbolism. to complete the consideration of the craft the system it was necessary also to add a chapter upon that which forms the crown and culmination of the order craft degrees and without which they would be imperfect--the order of the royal arch. lastly a chapter has been added upon the important subject which forms the background of the rest--the relationship of modern masonry to the ancient mysteries, from which it is the direct, thou

hich they would be imperfect--the order of the royal arch. lastly a chapter has been added upon the important subject which forms the background of the rest--the relationship of modern masonry to the ancient mysteries, from which it is the direct, though greatly attenuated, spiritual descendant. thus in the five papers i have sought to provide a survey of the whole masonic subject as expressed by the craft and arch degrees, which it is hoped may prove illuminating to the increasing number of brethren who feel that freemasonry enshrines something deeper and greater than, in the absence of guidance, they have been able to realize. it does not profess to be more than an elementary and far from exhaustive survey; the subject might be treated much more fully, in more technical terminology and w

m would, like the system itself, be incomplete without reference to that supreme degree, and since that degree deals with matters of advanced psychological and spiritual experience about which explanation must always be difficult, the subject has been treated here with as much simplicity of statement as is possible and rather with a view to indicating to what great heights of spiritual attainment the craft degrees point as achievable, than with the expectation that they will be readily comprehended by readers without some measure of mystical experience and perhaps unfamiliar with the testimony of the mystics thereto. purposely these papers avoid dealing with matters of craft history and of merely antiquarian or archaeological interest. dates, particulars of masonic constitutions, historica

xpectation that they will be readily comprehended by readers without some measure of mystical experience and perhaps unfamiliar with the testimony of the mystics thereto. purposely these papers avoid dealing with matters of craft history and of merely antiquarian or archaeological interest. dates, particulars of masonic constitutions, historical changes and developments in the external aspects of the craft, references to old lodges and the names of outstanding people connected therewith--these and such like matters can be read about elsewhere. they are all subordinate to what alone is of vital moment and what so many brethren are hungering for- knowledge of the spiritual purpose and lineage of the order and the present-day value of rites of initiation. in giving these pages to publication

anted. nevertheless to point to that attainment as possible to us and as our destiny, to indicate that path of self-perfecting to those who care and dare to follow it, modern speculative masonry was instituted, and to emphasizing the fact these papers are devoted. for masonry means this or it means nothing worth the serious pursuit of thoughtful men; nothing that cannot be pursued as well outside the craft as within it. it proclaims the fact that there exists a higher and more secret path of life than that which we normally tread, and that when the outer world and its pursuits and rewards lose their attractiveness for us and prove insufficient to our deeper needs, as sooner or later they will, we are compelled to turn back upon ourselves, to seek a nd knock at the door of a world within; a

of being the efficient initiating instrument it was designed to be; its energies have been diverted from its true instructional purpose into social and philanthropic channels, excellent in their way, but foreign to and accretions upon the primal main intention. indeed, so little perceived or appreciated is that central intention that one frequently hears it confessed by men of eminent position in the craft and warm devotion to it that only their interest in its great charitable institutions keeps alive their connection with the order. relief is indeed a duty incumbent upon a mason, but its masonic interpretation is not meant to be limited to physical necessities. the spiritually as well as the financially poor and distressed are always with us and to the former, equally with the latter, ma

le institutions keeps alive their connection with the order. relief is indeed a duty incumbent upon a mason, but its masonic interpretation is not meant to be limited to physical necessities. the spiritually as well as the financially poor and distressed are always with us and to the former, equally with the latter, masonry the was designed to minister. theoretically every man upon reception into the craft acknowledges himself and as within the category of the spiritually poor, and as content to renounce all temporal riches if haply by that sacrifice his hungry heart may be filled with those good things which money cannot purchase, but to which the truly initiated can help him. but if masonry has not as yet fulfilled its primary purpose and, though engaged in admirable secondary activities

MICHAEL FORD WITCHMOON

ight. as thanatos i require your service, for we are bound by the laws of death. the shade will feed from your astral body while you dream, giving it nourishment to perform the duties of its creation. i have found such shades are forced away from the body when you arrive back in the flesh. 59 59 the witches alphabet proves a powerful method of scribing ones own magical name on ones instruments of the craft, or inscribing sigils (if you wish a simple means of creating sigils. the witches alphabet, as it is known, is called theban. attributed to honorius, theban is an ancient script of runes from which the sorcerers of old inscribed many of their instruments and the inking of spells to hide from profane eyes. invoking the goddess- manifestation of the lunar current what is the connection bet

the fire has destroyed the box and it's contents, forget about it entirely. this allows the intent to derive a consistent source of psychic energy, activated via the subconscious, to seek forth it's mission and make it come to flesh. 77 77 the sabbats the eight witches sabbats listed herein are presented in gaelic. the purpose of this is to recognize the great celtic heritage which is present in the craft and its blood. our whole exploration and the system within our work is based upon the celtic system of the four greater sabbaths. these are: imbolg, beltane, lughnasadh and samhain, while the equinoxes and solstices are spring, summer, autumn and yule tide. these are times of shifting forces, when the witch draws great power from the earth that can be distilled by the control of the will

ed from a line of salem witches. from the methods of zos, non-gardnerian and gardnerian english craft (14, as well as our own experience and work with this lineal stream, comes this new "old" system of witchcraft and sorcery. before one attempts this initiation, a creative and spiritual flow must encompass every aspect of your being. a sigil should be constructed which constitutes a dedication to the craft and the path of the wise. the astral departure of the spirit and body within the witches sabbat craft is symbolised by the shedding of the serpents skin, of laying waste to the old in the reaching of something new. it can be viewed as a psychic rebirth wherein a heavy weight is taken from ones shoulders. the astral conclave is exceedingly haunting for those on uninitiated paths who, in d

much as i can, a gateway to this experience, embodied in the grimoire now in your hands. sabbat invocation samael, serpent of the elder powers, great father of cain and dweller upon the earth: i seek knowledge that my desire shall bring to birth elementals of fire and water. lord of sabbath and lord of the circle, i urge thy coming with great anticipation. 99 99 we are watchers of the lineage of the craft. i am born of water and of the pure blood, my life is within the current. lord of witches, baphomet, black horned one, lend us thy grail of the dragon s venom ,illuminated with the fire of hecate s torch. give us the wisdom and power. so mote it be! watcher, who art not of our sight, but hidden and reversed. whose revolving forms are disembodied desires of my life: thus is each shape enf

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

l be as one (crazy horse, shaman andchief of the lakota sioux)i am a wave of the sea, i am a murmur of the billows, i am a stag of the seven horns, i am a wide lake on a plain, i am a wind on the deep waters, i am shining tear of the sun,i am a hawk upon the rocks, i am the fairest of plants, i am a battle-waging spear, i am a salmon in the pool, i am a boar of courage, i am a hill of poetry,i am the craft of the artificer, i am a word of science, i am a god who creates in the head, the firewho but i knows the secret of the unhewn dolmen?who enlightens the assembly on the mountain, if not i?who but i, telleth the ages of the moon?who but i, showeth the resting place of the sun?(song of amergin, bard of prehistoric ireland)epilogue: time to change the road youre on152atlantis, alien visitat

ay pioneer 10, which took the first close-up pictures of jupiter before leaving our solarsystem in 1983, is being pulled back to the sun by an unknown force. the effect shows no sign of get-ting weaker as the spacecraft travels deeper into space, and scientists are considering the possibility thatthe probe has revealed a new force of nature.dr. philip laing, a member of the research team tracking the craft, said: we have examined everymechanism and theory we can think of and so far nothing works.if the effect is real, it will have a big impact on cosmology and spacecraft navigation, said dr. laing,of the aerospace corporation of california.pioneer 10 was launched by nasa on march 2 1972, and with pioneer 11, its twin, revolutionizedastronomy with detailed images of jupiter and saturn. in j

MICHAEL W FORD NOX UMBRA

quarter guardian of the catewav- set-hen ziorzo, bringer of the black flame guardian of the northern quarter, 1 summon thee forth to protect and fortify this circle- typhon sothis, do come forth! lord of darkness, night and storms of chaos! i summon thee forth to guard and protect this rite! ad alantra- sorio sabriao- atumaza- seth from each guardian that shall encircle my presence first born of the craft, hear me and come forth! by ankh- eternal life itself, immortal eye! by ka- spirit of the eternal self, in awakened union! by djed- the four pillars of the world, from which my word shall manifest! envision a great pillar or circle of fire emerging from your feet in the center of the circle moving up through and around you. this is the energy as foundation from the four quarters and the

MORALS AND DOGMA

ction. then philosophy becomes religion. and masonry, like history and philosophy, has eternal duties--eternal, and, at the same time; simple--to oppose caiaphas as bishop, draco or jefferies as judge, trimalcion as legislator, and tiberius as emperor. these are the symbols of the tyranny that degrades and crushes, and the corruption that defiles and infests. in the works published for the use of the craft we are told that the three great tenets of a mason's profession, are brotherly love, relief, and truth. and it is true that a brotherly affection and kindness should govern us in all our intercourse and relations with our brethren; and a generous and liberal philanthropy actuate us in regard to all men. to relieve the distressed is peculiarly the duty of masons--a sacred duty, not to be

ought not to be punished. let them be so; and let the injured or the sympathizing be the instruments of god's just vengeance; but always out of a higher feeling than mere personal revenge. remember that every moral characteristic of man finds its prototype among creatures of lower intelligence; that the cruel foulness of the hyena, the savage rapacity of the wolf, the merciless rage of the tiger, the crafty treachery of the panther, are found among mankind, and ought to excite no other emotion, when found in the man, than when found in the beast. why should the true man be angry with the geese that hiss, the peacocks that strut, the asses that bray, and the apes that imitate and chatter, although they wear the human form? always, also, it remains true, that it is more noble to forgive than

and a splendid mausoleum--this world, where, since its making, war has never ceased, nor man paused in the sad task of torturing and murdering his brother; and of which ambition, avarice, envy, hatred, lust, and the rest of ahriman's and typhon's army make a pandemonium: this world, sunk in sin, reeking with baseness, clamorous with sorrow and misery. if any see in it also a type of the sorrow of the craft for the death of hiram, the grief of the jews at the fall of jerusalem, the misery of the templars at the ruin of their order and the death of de molay, or the world's agony and pangs of woe at the death of the redeemer, it is the right of each to do so. the third apartment represents the consequences of sin and vice and the hell made of the human heart, by its fiery passions. if any see

is sublime. from first to last, masonry is _work. it venerates the grand _architect_ of the universe. it commemorates the _building_ of a temple. its principal emblems are _the working tools_ of masons and artisans. it preserves the name of the first _worker_ in _brass_ and _iron_ as one of its pass-words. when the brethren meet together, they are at _labor. the master is the _overseer_ who sets the craft to _work_ and gives them proper instruction. masonry is the apotheosis of work. it is the hands of brave, forgotten men that have made this great, populous, cultivated world a world for _us. it is _all_ work, and _forgotten_ work. the _real_ conquerors, creators, and eternal proprietors of every great and civilized land are all the heroic souls that ever were in it, each in his degree: a

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

d the page 334 tender limbs of the helpless youths, and then encircled their father who rushed to their assistance, and thus all three were destroyed in sight of the horrified multitude. the trojans naturally interpreted the fate of laocoon and his sons to be a punishment sent by zeus for his sacrilege against the wooden horse, and were now fully convinced that it must be consecrated to the gods. the crafty odysseus had left behind his trusty friend sinon with full instructions as to his course of action. assuming the role assigned to him, he now approached king priam with fettered hands and piteous entreaties, alleging that the greeks, in obedience to the command of an oracle, had attempted to immolate him as a sacrifice; but that he had contrived to escape from their hands, and now sough

oracle. but before leaving, calchas the seer had advised their building this gigantic wooden horse as a tribute to the offended goddess, hoping thereby to appease her just anger. he further explained that it had been constructed of such colossal proportions in order to prevent its being brought into the city, so that the favour of pallas-athene might not be transferred to the trojans. hardly had the crafty sinon ceased speaking when the trojans, with one accord, urged that the wooden horse should be brought into their city without delay. the gates being too low to admit its entrance, a breach was made in the walls, and the horse was conveyed in triumph into the very heart of troy; whereupon the trojans, overjoyed at what they deemed the successful issue of the campaign, abandoned themselv

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ll 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 and face north again. say: these hands, this mind and this body shall be a channel through which power can flow. open your eyes and go about your daily affairs. practice this rite daily. get the wiccan habit. set up those harmonic vibrations that are so essential to the craft. anytime you feel like putting a triumphant emphasis on to a magical working, or you wish to make absolutely certain that a particular spell or ritual is totally successful, align yourself with the elemental forces. it will add that final whammy of force and direction to your efforts. a thank you email paul c, an ardent student of the occult arts from, sent me an email not long ago. firs

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ity (1213-1253) there is mention of all the other trades in general, in particular the schools of house roofers and the magistri lignaminum, or builders, as very ancient institutions worthy of great protection.11 that roman laws always governed these schools is proof of the survival of the institution of the collegia through the ups and downs of the centuries. the same may also be noted regarding the craftsmen of venice, a city that never fell into the hands of the lombards.12 28 the origins of freemasonry from ancient times to the middle ages in rome the spirit of association was quite commonplace. the entire populace was divided into schools according to social status, nationality, duties, and professions. each school had its own insignia, patron, statutes, offices, and assigned duties i

arter. it was in 926 in york that edwin, adopted son of athelstan, gave a charter to the masons. the oldest text attesting to the existence of this document, however, the cooke manuscript* dates back only to* this manuscript takes the name of its first publisher, matthew cooke. secular brotherhoods: the germanic and anglo-saxon guilds 59 the beginning of the fifteenth century. it is doubtful that the craftsman guild was formed in the tenth century. while traces of religious and social guilds are quite ancient, their oldest known statutes those of the guilds of abbotsbury, exeter, and cambridge date back only to the beginning of the eleventh century. these statutes offer an analogy to those described by the judicia "once a year in abbotsbury and three times a year in exeter, the member felo

ngland and normandy during the reign of henry i (1100-1135. similar guilds in germany and the scandinavian countries seem to date from the same era. these craft guilds (made up of bakers, carpenters and builders, tailors, weavers, and so on) were first started as associations for protection and mutual aid and gradually expanded until they became veritable professional corporations. the origins of the craft guilds, as for the french brotherhoods, followed a line of descent at least indirectly from the collegia and monastic associations such as the benedictines. like their earlier counterparts, merchant and craft guilds were important cogs in the emancipation of cities. the case has even been made that municipal governing bodies and merchant guilds were one and the same from the very beginni

service. as for those who pursued various crafts and trades, in the rural areas they were either serfs or villains, while in the towns they held the status of bourgeoisie. free craftsmen, however, meaning either villains or bourgeois, did not perform their trade under similar conditions everywhere. as a general rule, the artisan owed taxes and allowances to the king or lord. in paris, at the time the crafts were organized during the reign of saint louis, the artisan was subject to community regulation. quite often entrance into a craft was not free; it was necessary to purchase this right from the king. just as the bourgeoisie, artisans were [it is located in the marais district of paris. trans+ it should he noted that the rue francs bourgeois was located in the censive district and was un

rs, saddlers, hatters, and bowers (or the makers of bows and arbalests. in their edition of the livre des metiers, lespinasse and bonnardot write "to be freely master of a craft is to have the right to set up an establishment and take on apprentices."4 for the duke of levis mirepoix of the french academy, craftsmen who exercised freely in this way fell under the category of francs metiers "within the crafts" he writes "some individuals are 'francs' meaning that the only requirement is that they show suitable proof of their ability to become a master. others purchased at a set price the right to perform their trade, with this fee being determined by regulations or by the lord who allegedly holds the ownership of the craft in question."5 this does not correspond entirely to the definition of

question."5 this does not correspond entirely to the definition of franc metiers* la curne de saint palaye, dict. hist. de l'ancien langage francais (1879, who quotes here a text by froissart. in the ancient custom of alost we find the expression francs bateliers [free boatmen. the templars, the francs metiers, and freemasonry 87 such as it appeared in the livre des metiers. in the cases in which the craft was exercised freely, the exemptions from which the craft benefited remained relative. the term franc metier implies in fact much more extensive franchises. for the provost of paris, as lespinasse and bonnardot indicate, it concerns freely exercised trades that exempted these craftspeople from the watch and special fees.6 the livre des metiers expressly cites only two cases of this natur

livre des metiers expressly cites only two cases of this nature: crafts that are attached to the service of either the church or the nobility, such as crystal engravers and hatters working with flowers. title xxx. on crystal engravers. i. whosoever desires can be a crystal engraver in paris. he can establish a trade and has what is necessary, as such he will open in accordance with the customs of the craft. xiv. the crystal engraver owes to the king the tallage and others owed by his fellow bourgeois. but the watch he will pay never, nor sally forth when the king is overseas; neither will he pay or owe tax, as they deem fit, for their craft is free* as such he owes nothing from buying nor selling. neither toll nor home tax owes he in any land of the things of his trade, as their craft belo

verseas; neither will he pay or owe tax, as they deem fit, for their craft is free* as such he owes nothing from buying nor selling. neither toll nor home tax owes he in any land of the things of his trade, as their craft belongs forwith to the honoring of the holy church and the high homes. title xc. flower hatters. i. who so desireth to be a hatter of flowers can be so freely so far as he knows the craft and he has the wherewithal. vii. no hatters of flowers are compelled to fulfill watch service, because their craft is free and was established to serve the gentlefolk. in paris, with respect to the royal provostship, the mortarers and stonecutters were regarded as free in the sense that they were exempt from various compulsory duties, mainly the watch. but masons, plasterers, and carpent

mpt from various compulsory duties, mainly the watch. but masons, plasterers, and carpenters did not enjoy this exemption; therefore they were not francs metiers. in their most extensive acceptance, the free crafts appear to have had their origin in the jurisdiction of abbeys and religious orders, a fact* it should be noted that in such cases the franchise does not provide complete exemption, for the craftsman must still pay the tallage. 88 the origins of freemasonry from ancient times to the middle ages that has often been overlooked given that many french authors (such as martin saint leon, olivier martin, and e. coornaert) generally studied only the corporate regime of the oath-bound and regulated crafts. certain english authors, however, such g. w. speth and lionel vibert, noted the di

r and lower justice, benefited from the valuable privilege of being able to circulate and find welcome in other abbeys and houses belonging to the same order, and even other orders. it is therefore easy to understand how these craftsmen who were dependent on ecclesiastical jurisdictions particularly those who moved most often, such as masons and boatmen could be labeled as francs when compared to the craftsmen of other lords or of the cities. these latter, even when free, could acquire exemptions only from their lord high justice. their rights existed only on the sufferance of this lord and their freedom did not extend beyond the city limits. in addition, as we have seen, often the autonomy of the city and the guilds it housed within its walls entailed particularly burdensome responsibilit

latter, even when free, could acquire exemptions only from their lord high justice. their rights existed only on the sufferance of this lord and their freedom did not extend beyond the city limits. in addition, as we have seen, often the autonomy of the city and the guilds it housed within its walls entailed particularly burdensome responsibilities and duties. finally, it frequently happened that the craftsmen of the towns and cities could be freed of their ties to their lord only with the support of the king; they would be released from the tutelage of one only by placing themselves under that of another. it is true the king's was ordinarily less heavy because he was a more remote presence, but this does not mean that the bourgeoisie of the king did not subsequently seek with any less ene

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

press, positive evidence of the history of these rites and their illegal and illegitimate nature. in every case the activities of these rites are tainted in their diffusion because they have been promoted,mainly, either by those who had no legitimate or rec- volume j, c a a b b g d the spurious rites of memphis and misraim ognized masonic status whatever or who have been expelled or excluded from the craft of freemasonry because of unworthy acts. shortly after the so-called revival in b h b h,freemasonry was introduced from england into france where it became extremely popular. not satisfied to practice masonry in the original form in which it had been transmitted to them, numerous ritual writers proceeded to devise additional degrees of their own, and by b h f a there were several hundred

son s purchase of the rite, and elected judge parrish as their grand master. thus there came into existence two spurious branches of the rite; besides which calvin c. burt continued to confer degrees. this led to a judicial tribunal in which wilson expelled burt. k the grand lodge of massachusetts formally endorsed the assertion that wilson is running the rite to make money, and expelled him from the craft.2. a grand mystic temple had been chartered in canada by alexander b.mott. the canadian members declared themselves independent, organized a sovereign sanctuary, and chartered a body of the rite of misraim in the united states, with w. b. lord of utica, new york as grand master.mott claimed that all rights to the rite of misraim in the united states belonged to him by virtue of his offic

redit in every respect.we are informed that the rite is impious and atheistical in its teachings and that active measures are on foot to expose the iniquity of its proceedings. again we find in the freemason of october b j, b i h c, page g e e, an editorial stating that the grand orient of france desired to absorb the rite of memphis and so wipe out what it considered an anomaly and a disgrace to the craft. according to brother dudley wright, all doubt as to the illegality of the antient and primitive rite had been settled on april b c and b d, b i h b,when a concordat was arrived at between the ancient and accepted rite for england, wales, and the dominions and dependencies of the british crown, the grand lodge of mark mater masons of england,wales, etc, and the great priory of the united

PROMETHEUS

ands confined him, although he knew many a wile -theogony 507f "for the gods keep hidden from men the means of life [crops. else you would easily do work enough in a day to supply you for a full year even without working; soon would you put away your rudder over the smoke, and the fields worked by ox and sturdy mule would run to waste. but zeus in the anger of his heart hid it, because prometheus the crafty deceived him; therefore he planned sorrow and mischief against men. he hid fire; but that the noble son of iapetos stole again for men from zeus the counsellor in a hollow fennel-stalk, so that zeus who delights in thunder did not see it. but afterwards zeus who gathers the clouds said to him in anger `son of iapetos, surpassing all in cunning, you are glad that you have outwitted me an

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

toward the caller. furthermore, a name is what gives description to something. this is to say that a description is a name. now, a name is not the actual thing itself. rather, it brings the essence of the thing to light and defines its specific form. if someone were to go to a craftsman and tell him "make it for me, without defining it by name, such as make a chair for me or make a table for me, the craftsman would surely not know what to make. he would simply not know what is wanted of him. even if the person who placed the order has a clear picture in his own mind of what he wants, nonetheless, since no description was given, the object will never be made. it is the description of this thing, i.e. its name, which reveals it to the craftsman, and makes it possible for the object to come

. so, as in the above example of a customer placing an order with a craftsman, from the internal letters of the seminal idea in the mind of the customer, come the letters of thought in the customer s mind, of the details of the object he wants. then, from those letters, come the letters of speech of the customer. this is when he orally "names" the object, such as saying "chair" or describes it to the craftsman, and as was stated above, to describe something is to name it. when the craftsman understands what the customer wants, this becomes his inner desire and his thought, speech and action, until at the end of the process, he crafts the actual object. now, when the customer goes to the craftsman and tells him to make a "table, this is its external name. on the other hand, when the concept

example it is clear that it is specifically the letters which give something its description and tangibility so that it may descend and transform from one level to the next, from desire to intellect and from intellect to emotions etc. this is similar to the example given above of a person who wants a craftsman to make a chair for him but only tells him "make it for me. nothing can be made because the craftsman has absolutely no description or definition of what his client wants. only when he names or describes what he is picturing in his mind will it be possible for the chair to become a reality. only then, when he gives over letters of tangible description and definition of the chair, can the craftsman translate his desire into the action of making a chair. clearly, only through letters c

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

d formulae, the trancendental spirit of the order into the re-created forms, thereby reincarnating the "soul of the mysteries" essentiarto the reflowering of the order. the study of magick leads one into harmony with nature and the universe at large. a major factor in the development of the neo-pagan movement was a growing concern with the environment and its abuse. magick in the form of wicca or the craft formed the spiritual link whereby this awareness could express itself. the g.d. provided much of the technology. it is interesting to note that an adept of the g.d, j.w. brodie-innes, traveled extensively in the british isles to study witchcraft. now the witches stud his order in the learning of their craft. f; eele mental arrangements and attributions employed by the modern witches ofte

RUBY TABLET OF SET

edge opens the door to unbridled fantasy. yet if people pass off hallucination and manipulation as "noesis" on the less-savvy, this is surely proof of deceit and ignorance, not disproof of noesis. reason is a reliable machine; we should test intuition. we should be equally wary of language. on no account should we reject nonverbal symbolic thought simply for difficulty of exposition. miserable is the craftsman who discards a screwdriver because it is not a hammer. footnotes 1. see "the concept of initiation, black magic in theory and practice, in the crystal tablet the gnosis as an integral part of the hermetic science table of contents i. introduction ii. the gnosis as a philosophical hermetism 1. philo, the man and his thought 2. the evidence from hippolytus 3. the old gnostics iii. some

that was on earth came under the force of the order. and upon this earth, born of cosmic incidence, was that which was to become man, but man no different from the other creatures whose world he shared. thus was the force of god known upon earth, and thus was earth intended to remain for all time. and yet the force was not full master of the cosmos, for i who am satan was conceived to complement the craft of god, but through unknown celestial fusion i assumed life with mind and identity, which god did not define. and as these features could not be known as a threat to divine purpose, i was unchallenged by the force for long ages, when i knew not the nature of my self or of my original qualities. but finally my will flamed to life, and i thought- and i perceived my self, and i knew that i

of all angels with my visions. but with will came discord and dismay, for many of those who had known only the comforting litanies of order could not comprehend invention unconformed to the dictates of god. and also with will came suspicion and enmity, and finally masleh proclaimed that i myself was a very creature of chaos and should be annihilated, for i held within me the force to destroy all the craft of god. and many to whom masleh was as god cast with him in their devotion, but others there were who answered, lucifer has again brought the revelation of light, and in fact we recognize him as our true creator, for in the scheme of god we are of no consequence. among us archangel michael was silent, but at length he said, in time past we have all known glory in both the omnipotence tha

god was terrifying in awesome majesty, so i came to earth in the semblance of a goat, most humble of man's own creatures. and men there were whose eyes finally blazed with the light of my gift, and they made great effort for the advancement of their race, though impatience and frustration ever tempted them to the salve of temporal gain. great secrets were unearthed, and secret word was passed of the craft of hell. but to all who would dare my friendship the god-churches accorded the threat of torture and death by fire. many were those whom i saved from the vengeance of the men of god, but long did my thought ring with the screams of men whose devotion to lucifer had won them only the horrors of intolerance, inquisition, and death. and in sorrow and despair for these, i walked no longer up

ciation of these things? i said, indeed, were man to have no emotion within him, he would incline to the end of heaven, pursuing a universal mechanism for its own sake alone. even were man to achieve absolute physical mastery over the god-cosmos, he would have no means to comprehend the measure or the significance of his accomplishment save through that detached sensitivity to aesthetics which is the craft of astaroth. for the satanic gift awakens man also to intellectual detachment, to the ability to view his progress and plans from an extra-scientific base of emotional pleasure. whereupon i came to earth with asmodeus, and even as he spoke to the intellect of man, i brought meditation and introspection to the artists and authors of human sensitivity. and man came not only to use his sata

en. with the word indulgence did my own honor themselves and satan also. in time i moved the minds of elected ones within my church and seek they did to know my darkest self, but an age has come and gone, and the work of the black pope has been laid to rest. new blood there is, ferocious in its magical word. know this, diabolos rex, my little horn, yours is not the word, but the form, and through the craft that i have given you, shall you exalt the world that the angels call hell, realm of horrors. with visions of unknown beauty, mingled with pain, can a new freedom be won. through the fork of the old ones and scepters of the ancients and the power of the dark light classification: v2- c32.s- 1 author: rex diabolos church i date: xxii html revision: dec 24, 1998 ce subject: satanic ritual

SABBATIC KABALA OF THE CROOKED PATH

ross of the great lord of the dawning light. this is the eroticism of thanathos. the secrets of the black god are explained. the cell is to a certain degree a revelation of the black light. the light sought by the many, but understood by the few. a process of deconstruction is set forth and is in this manner a natural succession of the previous cell and is setting forth the advaitin principles of the craft even more clearly. there is no distinction between, there is only the between. this is symbolically illustrated by discussions and poetic alignments with the symbolism inherited in shaitan, luchifer and the power the christian communities call the devil. this mystery must be understood in this cell or the act of vaporisation and occult dehydration will occur. the aspiration in this house

one with the line of transmission. blood is life and this fluid has been revered by all religions in all ages as a profound transmitter of the people s prayers to the god and through the giving of blood the desired effect of the prayer. this cell speaks of chuaylil- the bloodthirsty god and the importance of blood, blood-pacts and blood-bounds, the secrets of the witches blood. the commitments to the craft is equal to the commitment to the chuaylil. blood is requested! there is more than a hint towards the essences in the medieval grimoires in this cell, which is due to the influence of the yud, of the sacred alphabet, a letter that is really conducting the concentration of secret undertakings performed in the occult voyage. the presence of the master cain is great, he is the master of the

SATANGEL

et on bear day, the traditional finnish midsummer (also the first anniversary of the founding of the shaman/poem-singer circlsoliber satangelica nathaniel j. harris soror tekla 484, 3, toph introduction; the grimoire the importance of the classical grimoire, and the more personal books of spells attributed to various witches and cunning folk, has been greatly undervalued in more recent studies of the craft. nevertheless, the knowledge of the black arts and the important place of the grimoire has been well documented since before the middle ages and we have a great storehouse of records at our disposal, both from the sorcerer s themselves and those who prosecuted them. this is not limited to east anglia or even england. consider the confession of jubertus of bavaria, tried in 1437. apart fr

asures. sirchade (grimorium verum. a subordinate spirit of lucifer. has power to show thee all kinds of animals, of whatsoever nature they may be. sitri (goetia, 12th spirit. prince commanding 60 legions. procures love, compels people to appear naked. skratte (anglo-saxon. a name for the devil, which also means a sorcerer, and cross dresser! recognised as a title for the magister in some forms of the craft. stolas (goetia, 36th spirit. prince commanding 26 legions. appears as a mighty raven. teaches astronomy, and the virue of herbs and stones. succor-beloth. who presides over the devil s harem in hell, and tempts mortals to lechery. succubus (latin, succumbere, meaning to lie beneath. female demons who steal men s seed during the night. erotic dreams and sexual vampires. surgat (grimorium

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ed by sunset. the launching was very difficult. they had to keep carrying a runway of poles front to back, until two-thirds of it had gone into the water. whatever i had i loaded on it: whatever silver i had i loaded on it, whatever gold i had i loaded on it. all the living beings that i had i loaded on it, i had all my kith and kin go up into the boat, all the beasts and animals of the field and the craftsmen i had go up. shamash had set a stated time: in the morning i will let loaves of bread shower down, and in the evening a rain of wheat! go inside the boat, seal the entry! that stated time had arrived. in the morning he let loaves of bread shower down, and in the evening a rain of wheat. i watched the appearance of the weather the weather was frightful to behold! i went into the boat

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

lives alone, i his true name of moloch! it is the reign of terror, with robespierre the king. the struggles between the boa and the lion are past: the boa has consumed the lion, and is heavy with the gorge, danton has fallen, and camille desmoulins. danton had said before his death "the poltroon robespierre, i alone could have saved him" from that hour, indeed, the blood of the dead giant clouded the craft of "maximilien the incorruptible" as at last, amidst the din of the roused convention, it choked his voice("le sang de danton t'etouffe (the blood of danton chokes thee) said garnier de l'aube, when on the fatal 9th of thermidor, robespierre gasped feebly forth "pour la derniere fois, president des assassins, je te demande la parole (for the last time, president of assassins, i demand to

t the clank "black henriot is no 'indulgent "look to it, then, citizen, look to it! and hark thee" he added, with a grave and sombre brow "if thou wouldst keep thine own head on thy shoulders, beware of the eau de vie "my own head! sacre mille tonnerres! dost thou threaten the general of the parisian army" dumas, like robespierre, a precise atrabilious, and arrogant man, was about to retort, when the craftier tinville laid his hand on his arm, and, turning to the general, said "my dear henriot, thy dauntless republicanism, which is too ready to give offence, must learn to take a reprimand from the representative of republican law. seriously, mon cher, thou must be sober for the next three or four days; after the crisis is over, thou and i will drink a bottle together. come, dumas relax thi

SPENSER THE CULT OF THE ALL SEEING EYE 1960

s meditation room is subdued. a concealed ceiling light focuses on [he white oak altar, as in the u.n.'s room. there are ten chairs facing the altar, as in the u.n.'s room "when illumined by the indirect lights of the shielded wall brackets, the room is a soft color symphony of blue and gold" the stained glass window is cluttered and uninspiring. it was presented anonymously to the prayer room by the craftsmen in a studio in the twentyfirst congressional district of california. its central figure is that of the kneeling george washington. in the medallion immediately surrounding the central figure, woven into the ruby glass, is the text from psalm 16:1. extending out from behind the figure are the four arms of one of the ancient forms of the mystic tau cross: the x (see part i -41- the mos

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

le of contents introduction: the occult script-a colossal and monstrous conspiracy 9 1 caution! you are now entering the forbidden zone 1 5 2 the megalomania of the psychopaths why the llluminati do what they do 25 3 concealed messages the importance of hand signs to the llluminati 45 4 hidden hand of the men of jahbuhlun 53 5 for he's a jolly good fellow sign of the devil's claw 81 by the men of the craft 6 baphles me! horned beasts, leaping goats, satanic beards, 97 and other messages of evil 7 "el diablo" shows his horns-the devil rides out! 119 8 secret handshakes of the llluminati 145 9 a show of hands llluminists employ the grand hailing sign and the sign 177 of admiration and astonishment 10 "i gruesomely swear that i'm on the square" more revealing signs 189 of llluminati cultists

he purposely dumbeddown mason discovers he's been had, that he's been played for a fool. in other words, he's been hoodwinked! so, in effect, masons are lied to, tricked, made fun of, and intentionally led astray, with only a little knowledge added to their brain reservoirs as they advance up the chain. meanwhile, the poor, pitiful souls imagine they are really in on all the superduper secrets of the craft. their masonic superiors play them all for suckers. p.t. barnum, of ringling brothers, barnum& bailey circus fame, surely was right when he exclaimed "there's a sucker born every minute" to which yours truly, author of codex magica, might add..and a 32nd or 33rd degree mason is behind the veil laughing his head off and rolling in the aisle every time a new sucker is initiated into the 1s

with a situation in which veracity and truth are prerequisite, the men who run america's federal government or who sit as ceos of this nation's top financial institutions and corporations, have the psychopathic "talent" of looking the the megalomania and rage of the psychopaths 27 citizenry square in the face and insisting that "two plus two do not make four" being deceivers and practitioners of the craft (witchcraft, the psychopaths who lead the inner circle of the illuminati are more than capable of standing before the cameras and working magic and occult ritual right before our very eyes, pretending all the while they are simply acting normal as usual. it has been said that if one really wants to hide a great secret, he should conceal it in plain sight. well, this maxim certainly appli

m the 1984 convention, a smiling ronnie in a napoleonic stance" reagan was given the honorary 33rd degree by scottish rite leaders in a private ceremony conducted in the lame duck president's oval office in washington, d.c, just weeks before his second and final term ended. the author has a picture of this ceremony in his files. five for he's a jolly good fellow sign of the devil's claw by men of the craft a naughty person, a wicked man, walketh with a froward mouth. he winketh with his eyes, he speaketh with his feet, he teacheth with his fingers -proverbs 6:12-13 w h i l e the word "craft" can properly be used to describe an art, science, skill, or process practiced by a profession or occupation, in the occult world, the word takes on a much darker significance and is often called, the "

ce, the fellow craft degree represents man progressively brought to a high status of possessing the supreme wisdom of the serpent. man as a whole becomes god through reason. therefore, the promise of the serpent made to adam and eve is realized "ye shall be as gods" for he's a jolly good fellow 83 wisdom of the serpent those who display this sign, the sign of the fellow craft, to their fellows in the craft (the illuminist, magical cult) are those chosen and ambitious of instructing the masses on the wisdom of the serpent. since religious, or spiritual wisdom, is deemed essential and of a high order in satan's kingdom, it is only natural that his human representatives on earth who are leaders in the religious field show this sign of recognition. besant, a theosophist, also displays the sign

mously mocked god. it praised communist spies like ethel rosenberg (photo: newsweek, november 17, 2003) eight secret handshakes of the illuminati t h e secret hand signs of illuminists are thought to work magic, to evoke supernatural beings, and, of course, to communicate messages. for example, the higher degree mason, rosicrucian, or other illuminist can discern at what ritual level a brother in the craft is 'at by testing his handshake, or grip. it is, therefore, an important mode of recognition. the commonly used phrase "get a grip" has masonic origins. the handshake, or grip, is a sign of unity, oneness of purpose and allegiance or devotion to joint cause. it is considered a bond, or seal, of acknowledgment between illuminist brethren. the masonic authorities speak of a "mystic tie" or

protege of president and communist party boss mikhail gorbachev, was a favorite of the illuminati. roman catholic bishop selim sayegh of amman, jordan (photo: us. catholic, may 2003, p. 31) james jesus angleton, cia chief of counterintelligence, presents the clenched fist under chin and throat sign that a violent end at the hands of revolutionary assassins shall come to he who reveals secrets of the craft. up to their necks in mischief 303 the scottish rite freemasons, on the cover of the september 2000 issue of their official journal, recognized "brother michael a. richards" as a "renaissance man, not kramer" richards, a jew, is the well known comic actor who won raves for his role as "kramer" in the long-running #1 hit tv show, seinfeld. inside the masonic lodge magazine, it was noted t

as planned in the building scheme of the knights templar. the cross and sun rays on top do not represent jesus christ, but point to the cosmic christ, who came in many names in the past and shall come again with a new name (from the book, the sword and the grail, by andrew sinclair, new york: crown publishers, 1992) a masonic tracing board with an image of a coffin, decorated with the "tools' of the craft. the v or square at the bottom of the coffin is pointed downward to hell and the lord of the underworld. the skull and bones, or death's head, is thought to guard the doorway to the mysteries of initiation. there are three number fives arranged in a triangle pattern, thus 555, the triple nickel, symbolizing death and resurrection. not coincidentally, the washington monument, in our natio

rary music magazine. 390 codex magica this issue of the royal arch mason magazine (summer 1990) featured the seal of the general grand council of cryptic masons international, which is designed in the form of a triangle within a circle. this cover of the royal arch mason magazine pays tribute to their "most worshipful brother harry s. truman (truman, a 33rd degree mason, once told his brothers in the craft that he would rather be a master mason than be president of the united states of america) the symbol of the royal arch masons is also seen at left: the triple tau, a sign of the unholy trinity within a triangle within a circle, a composite symbol said to connote triple power. black magic masonic witchcraft, and triangle powers 391 as reported in time (april 15, 2002, this is a financial

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

shall perfect health of the body be preserved, which is of utmost importance in all magical working, and thus shall the lessons of the hall of the neophytes be duly carried out in our daily livusrc a f eh t t g k r c i i m g o a ir m e c o i f t c e e cl copyright beltain 2000 by parker torrence, version 1.2 all rights reserved, all wrongs returned three fold. grimoire of eclectic magick in 1996, the craft was released in theaters and a new standard for movies about witchcraft was established. this was in part due to the technical advice of pat devin, an elder and the first officer of the southern california local council of c.o.g (covenant of the goddess) established in california in 1975, an incorporated, religious, non-profit organization[ in 1996, there were approximately 250,000 wicca

ofit organization[ in 1996, there were approximately 250,000 wiccans in the united states] while much of the technically correct information in the movie was a fresh relief for many of us, hollywood also had filled the movie with the normal amount of special effects. you know, the kind that have nothing whatsoever to do with real magick. in the past few years, large numbers of people after seeing the craft turned towards wicca with the impression that the movie was a real reflection of what they could learn. this misconception was further in-forced by a number of new televison shows and more hollywood movies. never had a little bit of truth created so much confusion. parker torrence what is wicca "basically, wicca is an evolving religion which originated from paganism, the oldest religion

stand all things move in a circle and you always get back what you put out. it might not be tomorrow, or next year, but somewhere down the road it will come back to you three fold. both the good and the bad. are you ready? this too is the joy of magick! page 3 true magick isn t black or white. the only evil, is in the heart of the user. grimoire of eclectic magick) picking your path( in the movie the craft, the schoolgirls portrayed are not wiccan. if you desire to become a wiccan, contact a gardnerian coven (or some other tradition. apply for admission, learn and follow to the letter the beliefs and teachings of that tradition. if you desire to become a ceremonial magician, contact the oto (or some other order. apply for admission, learn and follow to the letter the teachings of that orde

h a personal matter. these pages have a number of gods and goddess listed. these are provided as reference for your own research (greek and roman deities have not been listed) in the later sections of this book, i will be employing the basic celtic deities for simplicity and reference. amun (amun-re) anubis amam aten atum bastet bes geb hap hathor heket page 7 monon is the fictitious name used in the craft for the spirit (the force, or tao. it is of interest to note that it sounds similar to mananan the celtic-gaelic god of the sea. grimoire of eclectic magick dark or bright, most pagan traditions arrange the gods and goddesses into a standard pattern. the first of these is the three fold goddess. regardless if you call the lady gaia, frigga or dana. underlaying her power, are the three as

ame, and call upon the hebrew archangels as the watchers who dwell within these towers at the edge of the world. the singer, song writer, kate bush, on her album the red shoes, has within the lyrics of the song lily, incorporated the traditional words to summon the archangels from their watch towers gabriel before me raphael behind me michael on my right urial on my left side lily by kate bush in the craft, part of the invocation of the spirit monon also calls upon the power of these guardians to aid in the ritual working. the elements in magick are not the same elements that you find in chemistry class, or your back yard, although they are symbolic of each other. it is this symbolic relationship that we employ in the art of magick. the qualities of the physical reflect the power of the oc

es. this is the realm of reality, and life. the sea, is the realm of mother chaos. the darkness of our spirit, the land of the dead. it is our past, and all things forgotten or left behind. around the sky, land& sea, are the elements of the four corners of the world. these being known as earth, air, water and fire. page 9 grimoire of eclectic magick) tools and your altar( in the opening scenes of the craft, a candle covered altar is displayed, complete with crystal ball, pentacle, and anointing oil. altars can be a chaotic collection of items, or an aesthetic expression of spirituality. an altar should reflect the personality of its user, or within a coven, order or group, the teachings of that tradition. altars can take any form, from a ritual table, to the top of your bedroom dresser. it

ismiss spiritual entities. it is associated with the element of fire. miscellaneous altar tools these include candles, cords, censor/thurible/incense, bell, sword, staff, crystal ball, scrying stone, magick mirror, tarot cards, rune stones, oils, cauldron, mortar& pestle, bolline, and broom. to name a few. your book of shadows, or grimoire, is one of the most important tools you will ever own. in the craft, it was the place where the young witches wrote down their thoughts and spells. called a book of shadows, because magick is not black or white. this is a journal, a collection of rituals, and a personal collection of spell recipes. tradition, states that it must be hand written, with magical inks using a special consecrated pen of art. more often then not, the modern practitioner will ha

rn the art of magick, and know that it is the path you wish to follow, before you go joining a group where dancing nude is a requirement. true magick is about free will! you should always have the freedom to find the door when events begin to take control of your body, away from you! grimoire of eclectic magick tools and your altar continued) the art of magick( blessed be& welcome to the heart of the craft grimoire of eclectic magick. within this section, you will be exposed to both the theory and the practice of magick. basic exercises, ritual outlines, a table of correspondences, and a few simple spells are included to get you started. this information is not intended to replace formal training, or is it designed to be the last word on the subject. if nothing else, this is just my perspe

a t u r g y 1 2 o v e r v i e w 1 2 practice( j o u r n a l 1 4 b r e a t h i n g 1 4 p o s t u r e 1 4 v i s u a l i z a t i o n 1 5 spells( c a n d l e m a g i c k 1 6 b i n d i n g 1 6 l o v e 1 7 rituals( i n t r o& o u t l i n e 1 7 s a m p l e 1 8 m e d i t a t i o n 1 5 page 11 grimoire of eclectic magick) the art of magick theory( theurgy, is the mystical, and spiritual use of magick. in the craft, the four witches, gather on the beach to summon the spirit of monon. which, is an example of magical theurgy in the form of an invocation. invocation, or invoking a spirit is the act of calling a deity, into one s self. other forms of theurgy, are meditation, the practice of the vision quest, various path workings, the ritual of calling down the moon, and works leading to the knowledge

other forms of theurgy, are meditation, the practice of the vision quest, various path workings, the ritual of calling down the moon, and works leading to the knowledge and conversation of your holy guardian angel. theurgy thaumaturgy is the form of magick, most commonly portrayed in movies and on television. it is that body of works which deal with the achievement of physical or social goals. in the craft, we saw examples of this in the healing spell, the love spell, the revenge spell, and the glamor spell. these are the types of magick normally employed, in an attempt, to influence events in one s environment. an evocations would be an example of thaumaturgy, as it is an attempt to summon forth an energy, outside of one s self. there is nothing wrong with the application of magick for ma

nds should be open, with the palms up. h wand in this posture, you are standing erect with your arms relaxed at your sides. h tao in this posture, you are standing erect with your arms extended out to your sides (some times known as the cross) h goddess in this posture, you are standing erect, your face tilted slightly up, and your arms upraised in welcome. this is the posture that the witches in the craft used, when they invoked monon at the beach. h god in this posture, you are standing erect with your arms crossed over your chest, with your hands upon your shoulders, right hand-left shoulder, left hand-right shoulder (sometimes known as the star) there are other postures, but if you can master these, you will have a formidably group of skills in your ritual tool box. to master any of th

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reaction to those who mixed arcane practice with heterodox theology. in spite of persecution, the concept of witchcraft persisted and even flourished in early modern times. at least the fear of it did, as the salem witch trials richly illustrate. in the early decades of the twentieth century, schools of pagan and magical teachings were reborn as wicca. wiccans, calling themselves practitioners of the craft of the wise, would resurrect many of the old ways and infuse them with modern thoughts and practices. whatever its origin, the occult seems to be an object of permanent fascination to the human race. are we alone? is the earth the only inhabited planet? imagine the excitement if contact is made with intelligent extraterrestrial life forms and humankind discovers that it is part of a larg

73, claude vorilhon (1946, a french sports journalist and former race car driver, claimed to have been contacted by an extraterrestrial being while climbing the puy de lassolas volcanic crater near clermond-ferrand, france. vorilhon was astonished when he spotted a metallic-looking object in the shape of a flattened bell about 30 feet in diameter descend from the sky. a door opened in the side of the craft, and what appeared to be a humanlike being about four feet in height approached in a peaceful manner. vorilhon soon believed that the being was a member of the elohim the gods who made humans in their own image. the primitive ancestors of modern humankind had interpreted the extraterrestrial visitors from the stars as gods, because to them any beings arriving from the heavens could only

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

reaction to those who mixed arcane practice with heterodox theology. in spite of persecution, the concept of witchcraft persisted and even flourished in early modern times. at least the fear of it did, as the salem witch trials richly illustrate. in the early decades of the twentieth century, schools of pagan and magical teachings were reborn as wicca. wiccans, calling themselves practitioners of the craft of the wise, would resurrect many of the old ways and infuse them with modern thoughts and practices. whatever its origin, the occult seems to be an object of permanent fascination to the human race. are we alone? is the earth the only inhabited planet? imagine the excitement if contact is made with intelligent extraterrestrial life forms and humankind discovers that it is part of a larg

age panel rules on how to hunt for nessie. independent, january 5, 2001 [online] http/ www.independent.co.uk/news/uk/this_britain/2001-01/ nessieo50101.shtml. nessie on film marine that he had built to explore the murky depths of loch ness. it was on one of his last runs around the loch that taylor encountered nessie. the submarine was hovering around a depth of 250 feet when he said that he felt the craft beginning to turn, unnaturally, like the secondhand of a clock being pushed backward by a finger, he told j. r. moehringer of the los angeles times (august 16, 1998. taylor knew that something had pushed up against the submarine and turned it around, but he said that it didn t dawn on him that it had been nessie until he surfaced. d. gordon tucker, head of the electronic engineering depa

lown the remains of four alien bodies out of roswell army field in a c-54 cargo plane in july 1947. don schmitt and kevin randle, in their book ufo crash at roswell (1991, include an interview with brig. gen. arthur exon in which he states that, in addition to debris from the wreckage, four tiny alien cadavers were flown to wright field: they [the alien bodies] were all found, apparently, outside the craft itself. the metal and material from the spaceship was unknown to anyone i talked to [the event at] roswell was the recovery of a craft from space. in his subsequent research, randle has determined that most accounts of eyewitnesses 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 invaders from outer space 259 five alien bodies were allegedly found

e within a set period of time, severe earth changes and major cataclysms will take place. how do the flying-saucer contactees encounter the space beings? a synthesis of such experiences reveals the following. they first saw a ufo on the ground, hovering low overhead, or heard a slight humming sound above them that drew their attention to a mysterious craft. next, a warm ray of light emanated from the craft and touched the contactees on the neck, the crown of the head, or the middle of the forehead. they may have lost consciousness at this point and, upon awakening, may have discovered that they could not account for anywhere from a minute or two to an hour or two of their time. those contactees who later claim direct communication with space beings generally state that they have no recolle

eems likely that at least on the subconscious level, the stately, silver-suited figure of klaatu (michael rennie) and his warning to earthlings to cease their aggressive behavior and live in peace was echoed in countless sermons from alleged space intelligences. as the film opens, a flying saucer does, indeed, land near the white house lawn, in a baseball field in washington, d.c. within minutes, the craft is surrounded by armed military personnel and armored tanks. klaatu emerges, and as he holds up a gift he has brought for the president, he is shot and wounded by a soldier who misinterprets the alien s gesture as a hostile movement. at this point, gort, klaatu s eight-foot robot, leaves the spaceship and fires a kind of laser beam at the assembled military and instantly melts all weapon

of naval attache at the american embassy in paris to become the first director of the central intelligence agency (cia, serving from may 1947 to september 1950. many ufo researchers agreed upon seeing the list of mj-12 s alleged personnel that if a ufo had crashed and been recovered in roswell in 1947, this would have been the kind of panel that could have accomplished a thorough investigation of the craft. each of these individuals had been at the top in their respective areas of expertise during the late 1940s and had the added benefit of government experience behind them. the more skeptical investigators agreed that document a, which purported to be a letter dated september 24, 1947, from president harry s truman to secretary of defense forrestal, appeared to be genuine; but even though

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eaction to those who mixed arcane practice with heterodox theology. in spite of persecution, the concept of witchcraft persisted and even flourished in early modern times. at least the fear of it did, as the salem witch trials richly illustrate. in the early decades of the twentieth century, schools of pagan and magical teachings were reborn as wicca. wiccans, calling themselves gpractitioners of the craft of the wise, h would resurrect many of the old ways and infuse them with modern thoughts and practices. whatever its origin, the occult seems to be an object of permanent fascination to the human race. are we alone? is the earth the only inhabited planet? imagine the excitement if contact is made with intelligent extraterrestrial life forms and humankind discovers that it is part of a la

ociations. the backside of the great seal, first authorized by congress in 1792, was not seen by the american public until 1935 when president franklin delano roosevelt (1882.1945, a 32nd-degree mason, put it on the back of the one-dollar bill. most scholars agree that the pyramid represented on the bill is the great pyramid of cheops at giza, which, to a mason, is emblematic of the continuity of the craft of freemasonry from the dawn of civilization in egypt. for freemasons it is also a reminder of the legend that egyptian civilization was founded by survivors from atlantis and that the united states is the new atlantis foretold by the great master mason sir francis bacon (1561.1626. the pyramid with the all-seeing eye represents the great architect of the universe that guided the foundin

that the most perfect thing on the planet was gold and that it was linked with the sun. the sun was considered to be the lowest manifestation of the spiritual world and therefore provided the intermediary between god and humankind. the science of alchemy was introduced to the western world at the beginning of the second century of the common era. it was, however, 200 years before the practice of the craft reached its zenith, concurrent with the persecutions of the pagans by the christians. zosimus of panapolis, self-appointed apologist of alchemy, cited a passage in genesis as the origin of the arcane art: gthe sons of god saw that the daughters of men were fair. h to this scriptural reference, zosimus added the tradition that in reward for their favors, the gsons of god, h who were belie

ies of their mind. perhaps long ago, a canny young man, jealous of a master shaman fs ability to move an object through psychokinesis, mind influencing matter, cleverly duplicated the feat by attaching one end of a long black hair to a pebble and the other to a finger. the shaman might have spent years acquiring the discipline necessary to a semi-controlled functioning of his psychic ability, but the crafty young magician with his trickery could guarantee results on every attempt. throughout all of history, there have been sorcerers, magi, and magicians. perhaps some were truly able to produce the genuine manifestation of some extraordinary psychic ability, but it is likely that the far greater numbers of wizards and miracle workers had only mastered an imitative exploitation based on the

gg) does not believe satanism can be classed as a religion, but is merely a christian heresy. according to zell, a true pagan religion is one that originated in nature and is characterized by natural modes of expression, contrasted with those religions that owe their existence to a philosophy taught by one or more great prophets and formulated in various creeds and dogmas. those who follow wicca, the craft of the wise, maintain that their faith qualifies as a true pagan religion with its beliefs and practices rooted in the processes of nature. generally speaking, wiccans believe that the sources of good and evil lie within each individual, thus universally agreeing with the eight words of the wiccan rede: gif it harm none, do what you will. h the craft is therefore concerned with the prope

aith, most wiccans believe that none of them can dictate to any other just exactly what it is that they must believe. in other words, rather than one great book of wiccan beliefs, an ancient book of shadows dogmatically outlining creeds and ecclesiasticisms, there are many books by many men and women who carefully explain the belief structures, rites, and rituals of their particular expression of the craft. while there were no doubt hereditary witches who quietly practiced the old ways, there was little said publicly about witchcraft in great britain and europe until the beginning of the twentieth century.perhaps because of the grim historical records of the inquisition and its terrible trials for heresy and witchcraft that tormented the collective unconscious of the religiously minded. te

iced the old ways, there was little said publicly about witchcraft in great britain and europe until the beginning of the twentieth century.perhaps because of the grim historical records of the inquisition and its terrible trials for heresy and witchcraft that tormented the collective unconscious of the religiously minded. texts about witchcraft were published by christian scholars, and portrayed the craft as devil worship or demonic possession. then, in 1897, charles godfrey leland (1824.1903, an american who moved to england in 1870 to study gypsy love, published aradia: the gospel of the witches, which detailed the rites and beliefs of the old religion that centered upon diana, the goddess of the moon, and her daughter, aradia. although the book presented the sabbats, rituals, spells, c

itch cult in western europe (1962, that established a doctrine that would be maintained for many years.wiccans were members of an ancient pre-christian religion that once thrived and flourished openly and had then survived underground for many centuries. gerald brosseau gardner (1884.1964) is considered the father of all contemporary expressions of wicca, and he became a wellknown practitioner of the craft due to the many books that he published on the subject after the laws against practicing witchcraft were repealed in england in 1951. gardner claimed to have been initiated into the famous new forest coven in 1939 by a traditional and hereditary witch named dorothy 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 magic and sorcery 75 zia rose perf

d (1934, an englishman who had emigrated to the united states in 1962. in 1963, buckland traveled to perth, scotland, to be initiated into wicca by gardner fs high priestess lady olwen and to meet gardner. in 1966, buckland established a museum of witchcraft in long island, new york. a prolific author of more than 30 books on wicca and related subjects, buckland founded seax-wica, a new branch of the craft, in 1973. gavin (1930) and yvonne frost (1931) formed the first wiccan church in 1968 and in 1972 gained federal recognition of witchcraft as a religion. in 1985, they convinced a federal appeals court that wicca was a religion equal to any other. today fs practitioners of wicca are scientists, engineers, radio personalities, law enforcement officers, television stars, politicians, and t

ined in the minneapolis/st. paul area for about another year and established a druid grove called the schismatic druids of north america. during this same period, bonewits combined interests with a number of jewish pagans and created the hasidic druids of north america. in 1973 he stated publicly that the alleged antiquity of wicca could not be supported by historical data. bonewits asserted that the craft as it was practiced in the twentieth century did not go back beyond gerald b. gardner and doreen valiente.no earlier than the 1920s. although such views were controversial at the time, by 1983 many scholars within the field began to acknowledge that neopagan wicca may well be a new religion, rather than the continuation of an old one. in 1974.75, bonewits founded the aquarian anti-defama

in the united states, with gardner forwarding to buckland any mail he received from the u.s. buckland fs craft name was robat. with his wife, who became the lady rowen, they established the first contemporary witchcraft coven in the united states, building and expanding on it slowly and cautiously. with gardner fs books going out of print, buckland took it upon himself to write his first book on the craft, witchcraft from the inside, which was published by llewellyn publications in 1971. buckland then dedicated his life to straightening the misconceptions of witchcraft, speaking on the subject and writing articles. initially he tried to remain anonymous but a newspaper reporter went back on her word and published 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

THE GOD OF THE WITCHES

gel, and that he should put his trust in him and call him lord and king" and again "the devil thymaster, whom thou callest christsonday and supposest to be an angel and god's godson2424albeit he has athraw by god and sways to the queen of elfin2424is raised by speaking the word benedicite and is laid byspeaking the word maikpeblis. suchlike thou affirmest that the queen of elfin has a grip of all the craft, butchristsonday is the goodman and has all power under god" i suggest that the name christsonday is aconfusion of christus filius dei, i.e. son dei, dei being considered as a personal name by the ignorantworshippers. in the same way the devil of dame alice kyteler was called in the latin record sometimesrobin artisson, sometimes robinus filius artis. the magical word maikpeblis is proba

THE GOLDEN ESSENCE

rned one and his lady, and drinking and eating, and sharing the remains with the ground, blessing them and offering them to the hidden people below- the feeling of connection and sharing that emerges from this powerful and simple rite is precisely the blessing, the point of the housle. that feeling of union and bliss, or of power and shared strength and closeness, which is the heart of so much of the craft-religion, is the feeling and presence of the regeneration of which we will be speaking soon. you have been regenerated on so many levels, but chiefly into a level of sharing communion, when you do the housle. it just so happens that there is another, deeper level to the housle, in which that regeneration can be understood and accessed on a higher harmonic or level, if you so choose. you

fill the functions (when it comes to their relationships to humans who meet them, that they had in the older, more intact pagan wisdom traditions and worldviews. craft mythology also stems from the personal and ongoing experiences of people alive today, which only makes sense, because the otherworldly realities are ongoing and eternal, and not limited to distant ancestral times or experiences. in the craft as i have come to understand it and experience it, five major figures emerge as central figures. each of these mythological beings is of course a real being; they are attested to in all pagan mythologies from europe, as well as from the records of folklorists, and other historical sources. some are attested to even more widely, in the western mystery traditions of alchemy and in the anna

they are attested to in all pagan mythologies from europe, as well as from the records of folklorists, and other historical sources. some are attested to even more widely, in the western mystery traditions of alchemy and in the annals of occult societies of britain and western europe, and italy. they are also beings that i have personally experienced or had traffic with in my own journey through the craft. when i discuss their two levels of existence, both as beings in their own right, who have mythology describing and communicating something of their essence, and as metaphorical realities describing the unfolding fate of the human soul, i will offer as many well known mythological corollaries as i am able, to help build a basis for understanding. please bear with me; talking about deep s

unning people, just as the ancient gnostics saw sophia as being the source of the wisdom that liberated the soul. we will discuss more of her liberating wisdom function later on. she is of a power and a time older than gods. she was the first being. she is the mirror in which all things are seen; she is the pit of the underworld in which the living die and the dead live. she is the true source of the craft. she is the true queen of life and of the land. and she is secret, for many men and women have forgotten her, because her name was veiled in shadow and infamy by dark forces many years ago. but the world remembers her in the deepest places. she still holds court and greets those who have the desire and the cunning to seek her. in her role as earth mother, or source of the physical bodies

n of elfhame, to set her apart from the dark queen of elfhame (a name that usually refers to her mother) is the sexual force of the mother, the haunting, seductive and lovely, but dangerous daughter of the earth. she is the living force of the countryside, the heath- and her name horn conceals a secret that unlocks immortality. lady horn is the spirit that teaches the wise; she is the mistress of the craft and all families and covens of the hidden craft. her cats are forever present. when she rode up above, on the serpent-tracks, her name was lady tara de rosilea. she was the queen of the heath, and the spirits of the land (the wanes) and the hidden folk within and below it. her primary attributes are fire, cunning, and sexuality. she is the dame venus of legends and lore, as well as the q

hings- and most importantly- by raising his mother, the earth, into an immortal state. this is how the child produced from your own soul s many experiences and wisdom- understandings will immortalize your own being and consciousness. this is the pattern laid down by the strange language of mythology. the feminine mysteries we will take a moment now to examine the specifically feminine elements of the craft mythology. the feminine elements, of course, involve the dame and her daughter; and many of their stories can be found in the canon of folklore from all european countriesfrom faery queens to faery godmothers, to woodwives, princesses and maidens, and otherworldly wives and lovers. genuine pagan mythology again provides us with older and more stable patterns from which we can seek an old

to the culmination of the entire cosmos, leading to destruction or purification and regeneration. the fact that so many folk and faery tales (see the grimm s canon, for instance) end with the princess or maiden bearing a child, is interesting to say the least. what is very important about the mysteries of the daughter is that she (and the feminine mysteries in general) are more representative of the craft worldview, as well as those of the ancient mysteries, all the way up to gnosticism, in which the soul was seen as a feminine power. the kore or persephone of hellenic paganism likewise was a symbol of the human soul- this was part of the key to understanding the hallowed eleusinian mysteries. a myth-pattern for the daughter goes like this: the father, in his rather sky based form of worl

ry woman; the powers of slow, steady creation of life, and the ongoing continuity of life. the stable and firm basis of the feminine strength is the backbone of human societies; it is linked to the stability of the tribe, hearth, or home. women, who naturally embody the dame/daughter, and therefore the source of all, and fate, are seen as being naturally more in touch with the deeper mysteries of the craft and the things that symbolize them, such as the act of spinning, the earth, and the moon. only females pass mitochondrial dna to their children; mothers therefore have a special and unique connection to their children, which gives them the hallowed status in tradition of being the members of the distaff line, or the means by which ancestral spirits return to incarnation. it was the red l

THE MOTHMAN PROPHECIES

ighway. i think it was about four hundred feet in the air" mr. vujnovic was driving south on state route 66 from chester, west virginia, to weirton in the northernmost tip of the state. his was one of the first important sightings in west virginia that october. a month that would produce sensational incidents all up and down the eastern seaboard "at one time, it looked as if there were windows in the craft and after it got past we could see a revolving light. the outer glow of the light made a fast-flickering type of light as the object was hovering" it eventually disappeared as mr. vujnovic went on his way. in the weeks that followed, the lights and some dark objects of awesome size were seen from one end of the state to another. in sistersville, a town mentioned in the 1897 "airship" rep

hem. as they watched, the object began to move and they realized it was not a fire but some kind of flying sphere. it executed a sharp turn and came toward the witnesses, passing directly over their heads. it was completely silent. as it approached their position, three powerful "headlights" became visible on the front of the object these lights appeared to be elongated and passed from the top of the craft to the underside. the object disappeared northward and the witnesses experienced a strong emotional reaction. mrs. arline christiansen and her sister gwendoline martino became hysterical, alarming their four children. two of the youngsters began to cry. they all returned to the car and drove home to wildwood crest. edward christiansen, forty, a hard-nosed businessman, refused to believe

and his companion disappeared into another part of the ship. after a few minutes the tv screen came alive, the object shuddered, and tom watched the image of the earth receding to a tiny speck on the screen. three or four hours passed. he was still dressed in his waiter's uniform and did not have a watch. but it seemed like hours before another planet appeared on the screen, grew larger, and then the craft landed with a thump. the young waiter found himself in a place not too unlike the earth. he and vadig got into a wheelless vehicle that traveled along a kind of trough "this is lanulos" vadig announced with pride in his voice. he repeated the name several times so it would stick in tom's memory. their vehicle traveled through a large city with low, flat buildings and signs written in som

THE NECRONOMICON SIMON VERSION

the goddess of the witches has two distinct forms: the ancient one, goddess of the dragon-like telluric power which is raised in magickal rituals, and the elder goddess, defeater of death, who brings the promise of resurrection and rejuvenation to her followers those who must reside for a time after death and between incarnations in what is called the "summerland. sumer-land? another hallmark of the craft of the wise is evident within the necronomicon, as well as in general sumerian literature, and that is the arrangement of the cross-quarter days, which make up half of the craft's official pagan holidays. these occur on the eves of february 2nd, may 1st, august 1st, and november 1st, and are called candlemas, beltane, lammas and samhain (or hallows, respectively. the name lammas has a cu

ssume that these four beasts were known to the entire region of the middle east, as they appear on the sphinx in egypt, and have become the symbols of the four evangelists of the christian new testament- an ironic and splendid result of the ignorance of the greek religious historians concerning the ancient mysteries! probable the most inconsistent concept the sumerians possesses with reference to the craft is the naming of the goddess as a deity, not of the moon (as the craft would have it, but of the planet venus. the moon was governed by a male divinity, nanna (like inanna but minus the initial 'i, and was considered the father of the gods by the earliest sumerian religion. it should be noted, however, that all of the planetary deities, termed "the zoned ones" or zonei in greek, and inde

THE SHADOWED ONES

movements, drew him close seeking the warmth of a body. against the natural order conceived by other powers, azazel and his brethren took wives and soon many were giving birth to daemons the sons of fallen angels and the beauty of woman. these giants of the earth were intelligent, bold and strong among mankind. soon hungering for continued existence they taught them and the family of their wives the crafts which we were cultivating instinctually. no longer did many look at the beasts of nature as plagues and terrors, but they listened to their heartbeat and knew their feelings by the mirror of the eyes. 2 ii in transformation from those experienced -by dream and waking spirit-paths- in dreams tribes knew of my eye and the essence of light. the tribes who would not be embraced by us soon f

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

brother, struggling and elbowing his way through the seething crowds of human life to satisfy his own personal lusts *blight of respectability, p. 110. gentility has become the lowest plane of mental degradation, and so as the monde sinks in this social earthquake does the demi-monde rise. phryne trips lightly to-day down piccadilly, bringing with her no little of the beauties of praxiteles, and the craft of apelles. we see her no longer the draggle-tailed prostitute of the more eminently christian centuries, but as a venus anadyomene rising from the sea of human corruption. it was phryne who uttered those memorable words over the ruins of thebes: galexander diruit, sed meretrix phryne refecit h; and it is now alice and rosie, who are uttering them over the ruins of the temple of vesta. t

crowley fs magnificent contempt for the god ideals of man, and the christ ideals of a demented mob. that christianity has been for the greater part of fifteen hundred years an immense power, few can deny; that it has been a power of good, few will deny, though not a few would like to; that it has been a dragonading power of harm few will assert, and still fewer are aware of; for it has ever been the craft of the christian church to pass off on her paramours her worn-out old body as that of untasted virginity. the catholic church, the harlot of the seven hills, comes in for sparse mercy. in tannhauser we find the head of this infallible and august body of swindlers mocked as a mountebank, and his power as a gbarren staff. h*1. in gascension day h the whole christian church as a lie, gabort

THE WITCH CULT OF ZOS VEL THANATOS

y the anthropomorphic-created god. god is chaos invariably and lucifer sought to manipulate this power, which the morning star has done successfully. the watchers and the nephilim understood this fact clearly and so did their will in the same fashion. the luciferian bloodline of those descended from fallen angels is present clearly in this age, equaled with those who were spiritual heirs as well. the craft taught by the fallen angels is further outlined in my the book of the witch moon, which further introduces what can be considered disciplined chaos sorcery. the methods of chaos magick are based within the theories of the universe being subject to those who may open and use the mind on numerous levels. the effects of the earth are reactions to theories and ideas enfleshed. magick is noth

THE SECRET RITUALS OF THE OTO

highest rank and recognized as such by all capabel (sic) of such recognition in every country in the world. the order is international, and has existing connections in every civilized country in the world. every man or woman who becomes a member of the o.t.o. has an indefeasible right to the first three degrees of masonry. the o.t.o, although an academia masonica, is not a masonic body, so far as the craft degrees are concerned in the sense in which that expression is usually understood in england, and therefore in no way conflicts with, or infringes the just privileges of, the united grand lodge of england. english master masons in good standing, by arrangement, on affiliation, are admitted at reduced charges. members of the ix become part-proprietors of the estates and goods of the order

people seem to have displayed any great interest in the original order of the temple, the knights templar, suppressed in 1314 on the grounds that its members were heretical, blasphemous and sodomitical. with the rise of continental and anglo-saxon freemasonry, however, the building activities of the templars began to attract attention. perhaps, thought some masons, the fact that the symbolism of the craft degrees of masonry was concerned with both the building of a temple and the murder of its architect, hiram, suggested the existence of a connection between the knights templar and freemasonry? perhaps the masonic fraternity did not, as was assumed by most of its members, go back to the time of king solomon but was simply an underground continuation of the order of the temple? perhaps the

THE HOLY BIBLE KING JAMES VERSION

jordan; simeon, and levi, and judah, and issachar, and joseph, and benjamin: 27:13 and these shall stand upon mount ebal to curse; reuben, gad, and asher, and zebulun, dan, and naphtali. 27:14 and the levites shall speak, and say unto all the men of israel with a loud voice, 27:15 cursed [be] the man that maketh [any] graven or molten image, an abomination unto the lord, the work of the hands of the craftsman, and putteth [it] in [a] secret [place] and all the people shall answer and say, amen. 27:16 cursed [be] he that setteth light by his father or his mother. and all the people shall say, amen. 27:17 cursed [be] he that removeth his neighbour s landmark. and all the people shall say, amen. 27:18 cursed [be] he that maketh the blind to wander out of the way. and all the people shall say

hth year of his reign. 24:13 and he carried out thence all the treasures of the house of the lord, and the treasures of the king s house, and cut in pieces all the vessels of gold which solomon king of israel had made in the temple of the lord, as the lord had said. 24:14 and he carried away all jerusalem, and all the princes, and all the mighty men of valour [even] ten thousand captives, and all the craftsmen and smiths: none remained, save the poorest sort of the people of the land. 24:15 and he carried away jehoiachin to babylon, and the king s mother, and the king s wives, and his officers, and the mighty of the land [those] carried he into captivity from jerusalem to babylon. 24:16 and all the men of might [even] seven thousand, and craftsmen and smiths a thousand, all [that were] str

man is born unto trouble, as the sparks fly upward. 5:8 i would seek unto god, and unto god would i commit my cause: 5:9 which doeth great things and unsearchable; marvellous things without number: 5:10 who giveth rain upon the earth, and sendeth waters upon the fields: 5:11 to set up on high those that be low; that those which mourn may be exalted to safety. 5:12 he disappointeth the devices of the crafty, so that their hands cannot perform [their] enterprise. 5:13 he taketh the wise in their own craftiness: and the counsel of the froward is carried headlong. 5:14 they meet with darkness in the daytime, and grope in the noonday as in the night. 5:15 but he saveth the poor from the sword, from their mouth, and from the hand of the mighty. 5:16 so the poor hath hope, and iniquity stoppeth

soul within him shall mourn. 15:1 then answered eliphaz the temanite, and said, 15:2 should a wise man utter vain knowledge, and fill his belly with the east wind? 15:3 should he reason with unprofitable talk? or with speeches wherewith he can do no good? 15:4 yea, thou castest off fear, and restrainest prayer before god. 15:5 for thy mouth uttereth thine iniquity, and thou choosest the tongue of the crafty. 15:6 thine own mouth condemneth thee, and not i: yea, thine own lips testify against thee. 15:7 [art] thou the first man [that] was born? or wast thou made before the hills? 15:8 hast thou heard the secret of god? and dost thou restrain wisdom to thyself? 15:9 what knowest thou, that we know not [what] understandest thou, which [is] not in us? 15:10 with us [are] both the grayheaded an

raim provoked [him] to anger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his lord return unto him. 13:1 when ephraim spake trembling, he exalted himself in israel; but when he offended in baal, he died. 13:2 and now they sin more and more, and have made them molten images of their silver [and] idols according to their own understanding, all of it the work of the craftsmen: they say of them, let the men that sacrifice kiss the calves. 13:3 therefore they shall be as the morning cloud, and as the early dew that passeth away, as the chaff [that] is driven with the whirlwind out of the floor, and as the smoke out of the chimney. 13:4 yet i [am] the lord thy god from the land of egypt, and thou shalt know no god but me: for [there is] no saviour beside me

to go to jerusalem, saying, after i have been there, i must also see rome. 19:22 so he sent into macedonia two of them that ministered unto him, timotheus and erastus; but he himself stayed in asia for a season. 19:23 and the same time there arose no small stir about that way. 19:24 for a certain [man] named demetrius, a silversmith, which made silver shrines for diana, brought no small gain unto the craftsmen; 19:25 whom he called together with the workmen of like occupation, and said, sirs, ye know that by this craft we have our wealth. 19:26 moreover ye see and hear, that not alone at ephesus, but almost throughout all asia, this paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: 19:27 so that not only this our craft is in danger to

eth not how that the city of the ephesians is a worshipper of the great goddess diana, and of the [image] which fell down from jupiter? 19:36 seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. 19:37 for ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess. 19:38 wherefore if demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. 19:39 but if ye enquire any thing concerning other matters, it shall be determined in a lawful assembly. 19:40 for we are in danger to be called in question for this day s uproar, there being no cause whereby we may give an account of this concourse. 19:41 and whe

TRUE HISTORY OF WITCHCRAFT

ority of crowley's effects after his death" merlin the enchanter, personal letter, 1986..on the floor before the altar, he remembers a sword with a flat cruciform brass hilt, and a well-worn manuscript book of rituals- the hereditary book of shadows, which he will have to copy out for himself in the days to come" stewart farrar in what witches do, 1971 "actually i did write a scholarly book about the craft; its title was inventing witchcraft. but i spent most of the last fifteen years failing to persuade carl weschcke of llewellyn or any other publisher that there was a market for it" aidan a. kelly, gnosis, winter, 1992..the gardnerian book of shadows is one of the key factors in what has become a far bigger and more significant movement than gardner can have envisaged; so historical inte

he heart of every man, and in the core of every star. i am life, and the giver of life. yet therefore is the knowledge of me the knowledge of death. i am alone, the lord within ourselves, whose name is mystery of mysteries' let us be unambiguous as to the importance in wicca of this ritual; as the farrars'put it (p.31 "third degree initiation elevates a witch to the highest of the three grades of the craft. in a sense,a third-degree witch is fully independent, answerable only to the gods and his or her own conscience" in short, in a manner of speaking this is all that wicca can offer a devotee. with this in mind, observe the following, from aleister crowley's gnostic mass, first published in the equinox about 80 years ago and routinely performed (albeit ,usually in symbolic form) by me and

the giver of life; yet therefore is the knowledge of me the knowledge of death. i am alone; there is no god where i am. so, then, where, apart from the thelemic tradition of crowley and the oto, is the "traditional material" some wiccan writers seem to seek with near desperation? i am not trying to be sarcastic in the least, but even commonplace self- references used among wiccans today, such as "the craft" or the refrain "so mote it be"are lifted straight out of freemasonry (see, for example, duncan's ritual of freemasonry. and, as doreen valiente notes in her letter to me mentioned before..of course old gerald was also a member of the co-masons, and an ordinary freemason" as well as an oto member. part two a true history of witchcraft get any book for free on: www.abika.com 20 the real o

TYSON DONALD THE POWER OF THE WORD

4:l. they also developed horns at the corners (exod. 27:2, which seem to have symbolized the power of god. in sacrifices, blood was smeared over these horns. altars in those degenerate times began to be made of cut stones, or a single cut stone, wood, and even brass. the rationale for the use of natural stone is that it is 72 tetragrammaton a product of god, who is perfect, and not the result of the craft of imperfect men. probably the same reasoning was used in the construction of the pagan stone circles of europe. human sacrifice was extremely uncommon, even in earliest times, among the ancient hebrews. however, there is evidence that it did take place, and it may have been deleted from the religious records at a later date by revisionists to bring the scriptures more in line with the r

WAITE ASPECTS OF MASONIC SYMBOLISM

ty occur. as a matter of fact, some part of it has appeared in my published writings. i will introduce the question in hand by a citation which is familiar to us all, as it so happens that it forms a good point of departure "but as we are not all operative masons, but rather free and accepted or speculative, we apply these tools to our morals" with certain variations, these words occur in each of the craft degrees, and their analogies are to be found in a few subsidiary degrees which may be said to arise out of the craft- as, for example, the honorable degree of mark master mason. that which is applied more specially to the working implements of masonry belongs to our entire building symbolism, whether it is concerned with the erection by the candidate in his own personality of an edifice

erial standards. the candidate is now to learn that there is another standard of values, and when he comes again into possession of the old tokens, he is to realize that their most important use is in the cause of others. you know under what striking circumstances this point is brought home to him. entered, passed, raised the candidate is, however, subjected to like personal experience in each of the craft degrees, and it calls to be understood thus. in the entered apprentice degree it is because of a new life which he is to lead henceforth. in the fellowcraft, it is as if the mind were to be renewed, for the prosecution of research into the hidden mysteries of nature, science, and art. but in the sublime degree of master mason it is in order that he may enter fully into the mystery of dea

is perfect in all its pats, however honorable it may be otherwise to the builder. in the course of such researches as i have been enabled to make into the instituted mysteries of different ages and countries, i have never met with one which was in entire harmony with itself. we must be content with what we have, just as it is necessary to tolerate the peculiar conventions of language under which the craft degrees have passed into expression, artificial and sometimes commonplace as they are. will you observe once again at this stage how it is only in the first degree that the candidate is instructed to build upon his own part a superstructure which is somehow himself? this symbolism is lost completely in the ceremony of the fellowcraft degree, which, roughly speaking, is something of a deg

ere was a tendency to symbolize everything roughly, so that it might receive a tincture of religion- i speak of the middle ages- the duty of apprentice to master, and of master to pupil, had analogies with relations subsisting between man and god, and they were not lost sight of in those old operative documents. here was a rudiment capable of indefinite extension. the placing of the lodges and of the craft at large under notable patronage, and the subsequent custom of admitting persons of influence, offered another and quite distinct opportunity. these facts notwithstanding, my position is that the traces of symbolism which may in a sense be inherent in operative masonry did not produce, by a natural development, the speculative art and craft, though they helped undoubtedly to make a possi

manner- as i cannot help feeling- several independent considerations, each of which, taken separately, institutes certain points of correspondence between masonry and other systems of symbolism, but they do not at present enter into harmony. i will collect them as follows (1) masonry has for its object, under one aspect, the building of the candidate as a house or temple of life. degrees outside the craft aspire to this building as a living stone in a spiritual temple, meet for god's service (2) masonry presents also a symbolical sequence, but in a somewhat crude manner, of birth, life, death and resurrection, which other systems indicate as a mystery of experience (3) masonry, in fine, represents the whole body of its adepti as in search of something that has been lost, and it tells us h

tic view- now generally abandoned- has proposed for the most important text. we find therein after what manner, according to mystic israel, solomon's temple was spiritualized; we find deep meanings attached to the two pillars j. and b; we find how the word was lost and under what circumstances the chosen people were to look for its recovery. it is an expectation for jewish theosophy, as it is for the craft mason. it was lost owing to an untoward event, and although the time and circumstances of its recovery have been calculated in certain texts of the kabalah, there has been something wrong with the methods. the keepers of the tradition died with their faces toward jerusalem, looking for that time; but for jewry at large the question has passed from the field of view, much as the quest is

WHO ARE THE DRACONIANS

ppened to him when he was in grade school in lincoln in 1950 "he said 40 or 50 people were outside watching a movie when swirling lights suddenly appeared, along with a craft that initially looked like a helicopter "foster recalled being incapacitated and feeling strange. he said he saw a craft appear with three little men who appeared to be fixing it. he felt an overwhelming desire to get inside the craft, but once he did, he discovered it was in a different form 'we got a lesson about history, mankind and something about indians and buffalo' he said "when he looked around him, foster said, he noticed that everyone else seemed to be frozen in time 'they all looked like statues' he said, he saw a woman who told him she had fixed herself up so that he wouldn't be traumatized "he said he was

self up so that he wouldn't be traumatized "he said he was taken to an examining room by creatures that looked 'like frogs or lizards' the 'woman' told him they were the educators and would supervise his learning experience, he said. among other strange things, foster recalled that the lizard men encouraged him to join the masonic lodge "after he was examined, foster said, he was sent back out of the craft to the crowd below. the woman (i.e. the being that had 'fixed' itself up to appear as a 'woman- branton) spoke to him in almost a scolding tone, saying that from then on he would be a good boy and mind his parents, he said. the woman seemed to know a lot about him, including the fact that he and some friends had stolen some pop and candy from a store across the street, he said "in octobe

ough he didn't want to go, aeromar lost his will and entered the car. the door closed and he found inside- not surprisingly- the three same men whom he had been dodging for months. they drove for a while, leaving the city and entering a wooded area "the car stopped and they all walked up to a big ufo surrounded by some sort of luminous ring and hovering above the ground. the men walked underneath the craft, which emitted a ray of light and they suddenly were inside. still drained of any willpower, aeromar walked to a chair and sat down. from the arms of the chair appeared handles that secured his wrists. an iron bar then pressed his forehead backwards while another gadget fast- ened his neck. up to here the men were always dressed with suits, but at this point an incredible transformation

research organization consisting mainly of retired police, security and military personnel, and its investigation of what may well be the most documentable case of the crash-retrieval of an unidentified flying disk to date: on the 7th of may, 1989, norad installations allegedly tracked an unidentified object as it entered african air-space. the south african air force is also said to have tracked the craft by radar, traveling at a calculated speed of 5746 nautical miles per hour. the incident was related by a south african intelligence worker, who along with documentation of his military position, also sent documents and transcripts to two quest international investigators, tony dodd and henry azadehdel, telling of the event. also, several recorded telephone conversations with high-ranking

object was eventually moved to an air force base 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 th

f 68 [8/25/2000 17:19:59] she was levitated outside to the same craft "she recognized immediately that this black lizard-like guy, which she later learned actually had a tail. was actually working with the greys, but, she said, they did not (always) get along. it was the 'greys' craft. she was literally 'listening' to their 'telepathy. they were conversing about her as she was lying on a table in the craft waiting for their decision on what to do. she became convinced that the black one wanted to kill her, and the greys were 'saying 'no. not on our ship' she said she saw something horrifying at that point. she said the black one just 'swept' its hand across the chest of one of the greys and literally tore the greys chest open. it fell to the ground and she thinks it died. she says 'i know

high pitched noise and the tank in front of the building that was firing, exploded. but these soldiers knew what they were doing. one of the wheeled armored vehicles took off across the open field, and this craft began to follow it. as it went past the rest of the soldiers, five of them jumped up from the ditch with, what i think were stinger missiles (shoulder mounts) and fired simultaneously at the craft. the explosion hurt my ears, but they did knock it down, and it crashed into the field (they all began to cheer) but not for long. the other tank then appeared from nowhere and began firing its big gun at it rapidly until there was nothing left of it. i was very confused watching all of this from the roof. then i heard more vehicles coming. they were soldiers too. i first thought it was

WICCA EIGHT SABBATS OF WITCHCRAFT

re is no historical justification for calling may 1st 'lady day. for hundreds of years, that title has been proper to the vernal equinox (approx. march 21st, another holiday sacred to the great goddess. the nontraditional use of 'lady day' for may 1st is quite recent (within the last 15 years, and seems to be confined to america, where it has gained widespread acceptance among certain segments of the craft population. this rather startling departure from tradition would seem to indicate an unfamiliarity with european calendar customs, as well as a lax attitude toward scholarship among too many pagans. a simple glance at a dictionary('webster's 3rd' or o.e.d, encyclopedia('benet's, or standard mythology reference (jobe's 'dictionary of mythology, folklore& symbols) would confirm the correct

WICCA WITCHCRAFT TODAY

never before been made public concerning their beliefs, their rituals and their reasons for what they do; also to emphasise that neither their present beliefs, rituals nor practices are harmful. i write only of what takes place in the north, south, east, and west of england today in covens which i know. i have in addition shown the origin of some at least of the stories which have been told about the craft. i can only repeat the words of lucius apuleius in the metamorphoses, xl, 23, who wrote a long account of his own initiation into the mysteries in cryptic language, saying 'i have told you things of which, although you have heard them, you cannot know the meaning' the museum of magic and witchcraft at castletown is the only one in the world devoted to magic and witchcraft. i have the mat

sometimes it was believed they could affect the weather, bringing rain or drought. at times they were hated, at times they were loved; at times they were highly honoured, at times persecuted. they claimed to be, or were credited with being, in communication with the world of spirits, the dead, and sometimes with the lesser gods. it was generally thought that their powers were hereditary, or that the craft was apt to run in families. people went to them whenever they were in trouble for cures, good crops, good fishing or whatever their need was. they were, in fact, the priestesses or representatives of the little gods, who because they were little would bother to listen to the troubles of little people. they are usually thought of as wild dancers, as being 'not too strict. in the stone age

s. let them be as ordinary things that anyone may have in their homes. let the pentacles be of wax that they may be melted or broken at once. have no sword unless your rank allows you one. have no names or signs on anything, write the names and signs on in ink before consecrating them and wash it off immediately after. never boast, never threaten, never say you wish ill to anyone. if any speak of the craft, say 'speak not to me of such, it frightens me 'tis evil luck to speak of it' this tells a great deal. it may date from the time of the fierce persecutions on the continent, and may have then been roughly translated into english. the trouble in dealing with these documents is the witch law: everyone must copy what they will from another, but no old writings may be kept. as everyone is ap

ryone is apt to alter things slightly, modernising the language and making other changes, it is impossible to fix the date when it became current. clearly it was not written in england. though bishops may have burnt witches at times, hanging was the only legal death sentence here. it might have been written in scotland, but scots would have worded it more clearly i think. it shows one thing: that the craft was powerful. they could bribe jailers to smuggle drugs in to the poor wretches. this i think explains the inquisition complaints that witches would go to sleep even when on the rack. it must also date from 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

stimulated. they knew of breath control and that the slowing down of the blood supply in certain parts, and the stimulating of it in others, would produce certain results, and that concentration and a firm, unquestioning belief, or suggestion, all had effects. perhaps they did not recognise where one began and the other ended, but they used them all together and called and thought of them all as 'the craft, or magic. they also knew there were certain incenses which aided this concentration to develop spiritual vision and induce a clairvoyant state. in mediaeval times many ingredients came from the near east, but originally the most potent herbs seem to have been local ones, and among these some were poisonous. this knowledge of poisons, as i have said, is not necessarily evil; it is how th

ood is the life. the fact is that the rites do affect many, if not all, of the people in a curious way, and they usually feel very much better after performing them. this is not merely suggestion, as initiates who know nothing about it feel just the same. in the good old days, when if you went half a mile from the village at night you could be sure no one would spy on you, because everyone not of the craft was frightened to be out in the dark, it was possible to have the old dances, with plenty of music, to shrill out the calls, to have the chants and to make all the noise you wanted to. but nowadays you have to work in small rooms, where you cannot make a noise without the neighbours complaining. the result of this is that the old dances are being forgotten. the dance in the circle can be

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

tal the reed ruis the elder tree irish-gaelic poetic wisdom (book of druidry, pg. 89) 254 spirit i am the wind that blows over the sea, i am the wave of the ocean; i am the murmur of the billows; i am the ox of the seven combats; i am the vulture upon the rock; i am a ray of the sun; i am the fairest of plants; i am a wild boar in valour; i am a salmon in the water; i am a lake in the plain; i am the craft of the artificer; i am a word of science; i am the spear-point that gives battle; i am the god that creates in the head of man the fire of thought. the voyage of bran, son of febal (pg. 589 of taliesin by edward williams, 1848) editor s note: the following extensive poem from the irish) is about a young prince who journeys by boat into the land of faeries. islands were considered somewha

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

three yods in a triangle. under the number 3 also we may in passing mention the royal arch sign, the triple tau, three t s united. the numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott manner of its explanation and the ideas, which it represents, are not fit matters for description in his work. note also 3 stones of the arch, 3 principals and 3 sojourners; 3 veils; and in the craft lodges, 3 officers, 3 degrees, 3 perambulations. in the roman cultus, the number 3 is of constant occurrence, as for example see virgil, eclogue 8, the pharmaceutria; the priests used a cord of 3 colored strands and an image was carried 3 times round an altar. terna tibi haec primum triplici diversa colore. the druids also paid a constant respect to this number and even their poems are n

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