Michael Wynn's Occult Reference Library
THE MARK,THE MARKS

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

acrifice, coming once in nine years, and costing a considerable number of animals in this there is nothing incredible. just as the name hecatomb lived on, when there was nothing like that number sacrificed, so here the legend was likely to keep to a highsounding number; the horror of the human victims perhaps it threw in bodily. but the reason alleged for the animal sacrifice is evidently wide of the mark; it mixes up what was done 1 gregory tlie great('ej-iist. 7, 5) admonishes branichild to take precautions with her franks' ut de animalium cajntibus sacrilicia sacrilega non exhibeant" selon for selond, on. siclundr, afterwards sioland, seeland, t.e, zealand. lederun, the sax. dat. of ledera, on. hleisra, afterwards lethra, leire; conf. goth, hleijjra tahernacuhim. sacrifice. 49 at funera

e and fertility to mortals, we can recognise that of freyr or of his father xiorsr. according to yngl. saga cap. 11, these very blessings were believed to proceed from niorsr also' ausigt seni niorsr (rich as n) was a proverbial saying for a wealtliy man, vatnsd. p. 202. snorri, in formali 10, identifies him with saturn, for he instructed mankind in vine-dressing and husbandry; it would be nearer the mark to think of him and freyr in connexion with dionysus or liber, or even with noah, if any stress is to be laid on niors's abode being in noatun. as' freyr' was affixed to other names of heroes (p. 211-2, i find geirniorffr used for a hero in general, siem. 266; conf. geirmimir, geirniflungr &c. the name itself is hard to explain; is it akin to north, as. nors, on. norsr, goth. naur])s? in

ly be more correct to write uorce? ought it to suggest the lady urchc, hcrkja, herche, helche renowned in our heroic legend? the distinct traces in low saxon districts of a divine dame, hcrkc or harkc by name, are significant. in jessen, a little town on the elster, not far from wittenberg, they relate of frau herke what in other places, as will be shown, holds good of freke, berhta and holda. in the mark she is called frau harkc, and is said to fly through the country between christmas and twelfth-day, dispensing eartlily goods in abundance; by epiphany the maids have to finish spinning their flax, else frau harke gives 1 itannov ;to1. anz. 1751, p. 72g. j\rore plensing to the par is the short prayer of the heatlieu litluiaiiiaiis, to their eartli-gocuies^s, when in drinking? lliey spilt

ADEPTUS MINOR INITIATION

petals. the foot is black with a white calvary cross and circle placed upon a pedestal of two steps. on the sides are depicted the 22 colors of the paths, between light and darkness (aspirant is placed between lid and pastos. chief stands facing him on opposite side of the pastos) chief "now is the final consecration in the tradition of the ancients. we seal this rite with the most mystical mark, the mark of membership of the roseae rubeae et aurea cruces" wall of the vault 32 minutum mundum cross of victory 33 rose& cross at head of pastos (49 petals) foot of the pastos 34 side of the pastos (hodos removes the aspirant's robe to let him receive the mark. third adept hands the razor blade to the chief) chief "the cut that you are to receive upon your clavicle is symbolic of the neck, which

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ny else. or the priest becomes prey to the eye of death of the seven annunnaki, lord of the underworld, ministers of the queen of hell. know, fifthly, that the worshippers of tiamat are abroad in the world, and will give fight to the magician. lo, they have worshipped the serpent from ancient times, and have always been with us. and they are to be known by their seeming human appearance which has the mark of the beast upon them, as they change easily into the shapes of animals and haunt the nights of men and by their odour, which comes of burning incenses unlawful to the worship of the elder ones. and their books are the books of chaos and the flames, and are the books of the shadows and the shells. and they worship the heaving earth and the ripping sky and the rampant flame and the floodi

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ctual working. it is usually sufficient to perform a general banishing, and to rely upon the aid of the guardians invoked. let the banishing therefore be short, but in no wise slurred- for it is useful as it tends to produce the proper attitude of mind for the invocations "the banishing ritual of the pentagram (as now rewritten, liber 333, cap. xxv) is the best to use<ritual called "the mark of the beast" given in an appendix. but this is pantomorphous> only the four elements are specifically mentioned, but these four elements contain the planets and the signs<planets, of course, contain, the elements. it is important to remember this fact, as it helps one to grasp what all these terms really mean. none of the "thirty-two paths" is a simple idea; each one i

s in his character, and for the solution or sweeping away of those tangled weeds of prejudice which hamper him from freedom to act as he will. similar applications of the remaining invocations will occur to the adept who is ready to use them- section f. the adept now returns to the tiphereth square of his tau, and invokes spirit, facing toward boleskine, by the active pentagrams, the sigil called the mark of the beast, and the signs of l.v.x (see plate as before. he then vibrates the names extending his will in the same way as before, but vertically upward. at the same time he expands the source of that will- the secret symbol of self- both about him and below, as if to affirm that self, duplex as is its form, reluctant to acquiesce in its failure to coincide with the sphere of nuith. let

ar as i enflame myself with prayer "there is no grace: there is no guilt: this is the law: do what thou wilt "he strikes eleven times upon the bell, and cries" abrahadabra. i entered in with woe; with mirth i now go forth, and with thanksgiving, to do my pleasure on the earth among the legions of the living "he goeth forth" 330 liber v vel reguli. a. a. publication in class d. being the ritual of the mark of the beast: an incantation proper to invoke the energies of the aeon of horus, adapted for the daily use of the magician of whatever grade. the first gesture. the oath of the enchantment, which is called the elevenfold seal "the animadversion towards the aeon" 1. let the magician, robed and armed as he may deem to be fit, turn his face towards boleskine<
as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii. 333 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his axis as he passeth each quarter, until he come to the centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast, and cry aiwaz! 20. let him trace the invoking hexagram of the beast. 21. let him lower the wand, striking the earth therewith. 22. let him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child. let him utter

ALEISTER CROWLEY MAGICK WITHOUT TEARS

you get full material value, perhaps much more, for your outlay. i thought of the plan because one such arrangement has recently come to an end, with amazingly happy results: they should lie open to your admiring gaze in a few months from now. incidentally, i personally get nothing out of it; secretarial work costs money these days. but there is another great advantage; it keeps both of us up to the mark. also, in such letters a great deal of odds and ends of knowledge turn up automatically; valuable stuff, frequent enough; yes, but one doesn't want to lose the thread, once one starts. possibly ten days might be best. magic without tears get any book for free on: www.abika.com 18 but please understand that this suggestion arose solely from your own statement of what you thought would help

nd, then we set up a conflict in our own nature: our act is suicidal. such interior struggle is at the base of nearly all neuroses, as freud recently "discovered- as if this had not been taught, and taught without his massed errors, by the great teachers of the past! the taoist doctrine, in particular, is most precise and most emphatic on this point; indeed, it may seem to some of us to overshoot the mark; for nothing is permissible in that scheme but frictionless adjustment and adaptation to circumstance "benevolence and righteousness" are actually deprecated! that any such ideas should ever have existed (says lao-tse) is merely evidence of the universal disorder. taoist sectaries appear to assume that perfection consists in the absence of any disturbance of the stream of nescience; and t

ed me, and i tried to understand by looking round the room; when i looked back the chair was raised, and he was still the same. i realized i was alone; and thinking he was dead or gone- or some other terrible thing- i lost consciousness" this discourse has been thus left unfinished: but it is only necessary to add that the capacity to extract such spiritual honey from these unpromising flowers is the mark of an adept who has perfected his magick cup. this method of qabalistic exegesis is one of he best ways of exalting the reason to the higher consciousness. evidently it started fra. p. so that in a moment he become completely concentrated and entranced. note that this has nothing at all to do with any pranayama. it seems a matter of ecstatic concentration, which chose this mode of express

ALEISTER CROWLEY TAO TEH KING

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

ALEISTER CROWLEY THE LOST CONTINENT

liked in men. violet was rare, but highly prized, and children born of that colour were specially reared by the high priestesses. however, in one part of the body all the women were perfectly black with a blackness no negro can equal; from this circumstance comes the name atlas. it is absurdly attributed by some authors to the deposit of excess of phosphorus in the zro. i need only point out that the mark existed long before the discovery of black phosphorus. it is evidently a racial stigma. it was the birth of a girl child without this mark which raised her mother to the rank of goddess, and ended the terrestrial adventure of the atlanteans, as will presently appear. of the ethics of this people little need be said. their word for 'right' is 'phph' made by blowing with the jaw drawn sharp

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

trusted to us "what shall it profit a man if he gain the whole world and lose his own soul" the nature of man is individual. no two faces are identical, still less are two individuals. unspeakable is the variety of form and immeasurable the diversity of beauty, but in all is the seal of unity, inasmuch as all cometh from the womb of nuit- to it returneth all. the apprehension of this sublimity is the mark of divinity. knowing this, all is liberty; ignorant of this, all is bondage. as no two individuals are identical, so also, there can be no identity between the quintessential expressions of the will of any two persons; and the expression of each person, in the first instance, as his purely physical prerogative, is his sexual gesture. one cannot say that any significance of that gesture is

homo sapiens, like the ears of the ass or the slime of the slug. that we reason as we do merely proves that we cannot reason otherwise. we cannot move the upper jaw; it does not follow that the idea of motion is ridiculous. the limitation hints rather that there may be an infinite variety of structures which the jaw cannot imagine. the metric system is not the necessary mode of measurement. it is the mark of a mind untrained to take its own processes as valid for all men, and its own judgments for absolute truth. our two eyes see an object in two aspects, and present to our consciousness a third which agrees with neither, is indeed, strictly speaking, not sensible to sight, but to touch! our senses declare some things at rest and others in motion; our reason corrects the error, firstly by

does well to discard such 'indispensable' and 'proper' things as a waterproof and a blackthorn for a turban and a dagger. the 'moral' man is living by the no-reason of laws, and that is stupid and inadequate even when the laws still hold good; for he is a mere mechanism, resourceless should any danger that is not already provided for in his original design chance to arise. respect for routine is the mark of the second-rate man. the 'immoral' man, defying convention by shouting aloud in church, may indeed be 'brawling; but equally he may be a sensitive who has felt the first tremor of an earthquake. we of thelema encourage every possible variation; we welcome every new 'sport; its success or failure is our sole test of its value. we let the hen's queer hatching take to water, and laugh at

i was swimming strongly enough. i found xaipe a'.a. 718 "hail to the a'.a. i gracefully acknowledged the greeting to our holy order, but went on with my search. there is no such word as axpicta "unchristlike things; only blind bigotry could be satisfied with so crude an invention. then came xapa h, 713, an engraved character. that was a true name for the stele; if i suffixed ad, 5, it might read "the mark of hadit. but i did not feel inwardly that thrill of ecstacy that springs in the heart or that dawn of amazement that kindles the mind, when truth's sheer simplicity takes form. there is a definite psychological phenomenon which accompanies and important discovery. it is like first love, at first sight, to the one; like the recognition of a law of nature, to the other. it inflames one wit

ALEISTER CROWLEY THE SWORD OF SONG

. its original title was crowleymas day. it was issued privately in paris in january 1903. it and science and buddhism are added to complete the logical sequence from 1898 till now. all, however, has been repeatedly revised. wherever there seemed a lacuna in the argument an insertion was made, till all appeared a perfect chrysolite. most of this was done, while the weary hours of the summer (save the mark) of 1902 rolled over camp misery and camp despair on the chogo ri glacier, in those rare intervals when one s preoccuption with lice, tinned food, malaria, insoaking water, general soreness, mental misery, and the everlasting snowstorm gave place to a momentary glimmer of any higher form of intelligence than that ever necessarily concentrated on the actual business of camp life. the rest

d buddhism 92 of the metaphysical and religious theories which have been built upon the facts here stated, i have nothing to say in this place. the facts are not at the disposition of all; from the nature of the subject each man must be his own witness. i was once twitted by some shallow-pated person with the fact that my position cannot be demonstrated in the laboratory, and that therefore (save the mark) i must be a mystic, an occultist, a theosophist, a mystery-monger, and what not. i am none of these. the above criticism applies to every psychologist that ever wrote, and to the man who makes the criticism by the fact of his making it. i can only say: you have your own laboratory and apparatus, your mind; and if the room is dirty and the apparatus ill put together, you have certainly no

ALEISTER CROWLEY EQ I 5

woman riding on the bull, which is the reflection of babalon, that rideth on the beast. and also there is an assyrian legend of a woman with a fish, and also there is a legend of eve and the serpent, for cain was the child of eve and the serpent, and not of eve and adam; and therefore when he had slain his brother, who was the first murderer, having sacrificed living things to his demon, had cain the mark upon his brow, which is the mark of the beast spoken of in the apocalypse, and is the sign of initiation. 148 the shedding of blood is necessary, for god did not hear the children of eve until blood was shed. and that is external religion; but cain spake not with god, nor had the mark of initiation upon his brow, so that he was shunned by all men, until he had shed blood. and this blood w

ALEISTER CROWLEY EQUINOX EQ I 4 2

hals to convince us- they are quite bewildering. in fact, they completely reverse our conception of polytheism; for it is we who are the idolators, and not our ancestors; it is we who sacrifice to many gods, and not those little bushmen who felt and saw and lived with the one great spirit. let us therefore mention that the chief points, a few out of a score, that have struck us are- the custom of the mark sacred stone; the universality of horus worship; the startling identity of hieroglyphics, all over the world, with the egyptian; and the symbolism of the great pyramid, and its use as a temple of initiation. a few others, however, do not understand. on p. 80 dr. churchward traces the "bull roarer" back to egypt. but we can find no proofs of these ever having been used there. in australia

ALEISTER CROWLEY EQUINOX EQ I 6

never will, i think. o generation of vipers! o prosy princox! o coxcomb of kafoozelum "i beg your pardon, sir! you know she failed in the abyss "i? you? this is intolerable. give me mere hafiz! here, thickhead! she was your mistress, i suppose? most women in paris seem to be" 146 "sir "yes or no? well, silence gives consent- no! she wasn't! you lie! she never gave herself but once- go and look at the mark on her throat" rolles reeled back, stunned by the bludgeon truth "i am no fool "not by a long chalk! keep your end up, and you'll be a magus in this life yet, though. in the meantime- oh, be a devil" the younger man divined the infinite love and wisdom beneath the brusquerie of the brother. his eyes filled with tears "i'll win her, sir, by god" he said enthusiastically "lose yourself to h

ALEX SANDERS THE KING OF THE WITCHES

and harmless. at the time of the inquisition, however, and for some time after. they meant cert n death to their owner, for any such blemish was automatically regarded as the devil's markused by a witch to suckle her familiar. when a 'witch' was warned .she mi t be arres.ted, she .would often amputate a potential devil s mark with the kitchen knife, preferring* or, at the start ofthe terror, for the mark ofthe three-nailed claw known as th itch's .mark, with which witches used to tattoo their conv;rts. not surpnsmgly this custom was soon discontinued. 4 the threat of death from haemorrhage or blood-poisoning to that of execution. another certain proof was the finding of a spot that was insensible to pain and that did not bleed when stabbed with a pin. the scots developed this method to su

d materialize. then, on the last day, he heard a rushing sound in the air; he felt faint and giddy, and saw little ridges forming in the sand before him. obeying the instructions he had learnt by heart, he copied the words that appeared, one after the other, on the surface of the sand. the names were of spirits he had invoked. then on the surface of the silver he saw a droplet which he took to be the mark of the angel. repeating the names that had appeared in the sand, alex asked the spirits to make themselves known, to help and advise him, to cleanse and comfort him. the air quivered and then became still, and the voice, when it spoke, seemed to come from all comers of the room 'you are going to open what you have to the world. you will be persecuted as a result of it; you will lose frien

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

nformity to the rules for treading the path, will come to many in the west the chance to take these further steps. that opportunity will be found by the man who is ready in the place where he is, and among the familiar circumstances of his daily life. it will be found in attention to duty, in the surmounting of tests and trials, and in that inner adherence to the voice of the god within, which is the mark of every applicant for initiation. initiation involves the very thing that is done from day to day by any who are consciously endeavoring to train themselves: the next point to be reached, and the next bit of work to be accomplished is pointed out by the master (either the god within or a man's master if he is consciously aware of him) and the reason is given. then the teacher stands asid

nctified normality, by his steady conformity to that which is best for the group as emphasised by the group laws of the land, by his control and his refraining from excess of any kind, and by the example he sets to his environing associates of spiritual living and moral rectitude, coupled with the discipline of his life. rule 12. let the disciple learn the use of the hand in service; let him seek the mark of the messenger in his feet, and let him learn to see with the eye that looks out from between the two. this rule looks easy of interpretation upon the first reading, and seems to enjoin upon the applicant the use of the hands in service, of the feet upon hierarchical errands, and the development of clairvoyance. but the real meaning is much more esoteric. occultly understood, the "use o

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

y indicates the revealing quality of the soul. the prophecies in the books of daniel and revelations have been responsible for the building up of a thought-form of fear and of terror which has led to much writing of a psychic nature, and the exclusiveness of organized religion has led many to separate themselves off from the rest of humanity and to regard themselves as the elect of the lord, with the mark of the christ on their foreheads and, therefore, to take the position that they are safe and the rest of the world must perish, unless they can be brought to interpret truth and the future in the exclusive terms of the anointed and select. secondly, these writings can indicate a process of self unfoldment, and a method whereby the introverted mystic can become the extrovert. the writer ma

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ure of the conception, and in time that vibration becomes permanent. those who, with open eyes, enter on occult training need indeed to count the cost. the reward at the end is great, but the path is rough and the true occultist walks it alone. the capacity to stand alone, to assume responsibility, and then to carry all through single-handed, and to brave evil for the sake of the good achieved is the mark of a white brother. be prepared then for loneliness, for dangers of a dim and obscure character, and expect to see your life spent for no reward that touches the personality. it is only as the consciousness expands, and one finds one's true position in the cosmic whole that the reward becomes apparent; but cease from fear, and know that the personality is only temporary, and what matter i

cooperating consciously with the hierarchy of knowers. this has been the case even when the individual man has been totally unaware himself or his place in the group and that group's divine mission. let it be- 238- a treatise on white magic copyright 1998 lucis trust remembered also that there has not been a single failure, though again and again the individual has not been cognisant of success. the mark of these workers is that they build for posterity. that those who have followed them have failed, and that those who have responded to this work have not been true to the ideal is disastrously true, but the initial group has uniformly achieved. this surely negates pessimism and demonstrates the exceeding potency of the subjective activity. the three groups to which i earlier referred requ

n chants the words that "blend the fire and water" but these are the rules for the aspirant. the rules for initiates of a paralleling kind end with the words "let the initiate sound the note that unifies the fires. this is significant and of much encouragement to the beginner in the magical work. he is still perforce working on the astral plane and he cannot possibly avoid so doing for much time. the mark of growth for him is the steady withdrawal of his consciousness from that plane and his attainment of mental poise and of mental awareness, followed by creative work on the mental plane. there is an interesting and ancient proclamation found in the archives of the adepts which covers some of the stages in the magical work, couched of course in symbolic form "let the magician stand within

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

how these teachers could be reached and the discipline of life that the treading of the path involved. these two are especially for aspirants. a treatise on cosmic fire is in an entirely different category. in the last analysis, it is for the guidance of the initiates of the world, and will lift the aspirant's eyes away from himself and his own growth to a vaster conception and a universal ideal. the mark of the initiate is his lack of interest in himself, in his own unfoldment and his own personal fate, and all aspirants who become accepted disciples have to master the technique of disinterestedness. their eyes have also to be lifted away from the group of workers and from the hierarchy which they constitute and to be fixed on wider horizons and vaster realms of activity. they great creat

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ad" and virgo rose above the horizon, whilst the star in the east shone forth. christ came, then, to his own flesh and blood because the world of men drew him and the love of the father impelled him. he came to give to life a purpose and fulfilment, and to indicate to us the way: he came to give us an example, so that we could be galvanised by the hope that "maketh not ashamed"47 to "press toward the mark for the prize of our high calling."48 it should be noted here that the journey, preceding the birth, is also a part of the life-story of other teachers sent from god. for instance, we read "among the thirty-two signs which were to be fulfilled by the mother of the expected messiah (buddha, the fifth sign was recorded to be `that she would be on a journey at the time of her child's birth'

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

when their influence is better grasped, man will arrive at real self knowledge. he will then be ready for the fourth initiation which releases him from all further need for rebirth. this is the truth which underlies the masonic teaching, which is given under the symbolism of the first eighteen degrees. these can be divided into four groups of degrees: entered apprentice, fellow craft (followed by the mark degree) master mason (followed by the h.r.a) and the grouped degrees, four to seventeen, in the scottish rite. these seventeen degrees prepare the man for the fourth or fundamental degree, taken by a man who is a master mason. it can only be taken when the master is in possession of the true lost word. he has risen from the dead; he has been entered, passed, and raised, and now can be per

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

serve and work, to think and feel with the consciousness ever withdrawn to the "secret place of the most high" you will know whereof i speak, because that is one of the lessons which your soul has been teaching you during the past twelve months. physically, mentally and emotionally, you have been tried and tested and the trials which are applied to aligned personalities have been applied to you. the mark of the true aspirant is that all the three parts of the lower nature are linked more or less to the higher, thus producing a unity. this results in two things- 352- discipleship in the new age- volume i copyright 1998 lucis trust 1. all the three parts of the personality can react simultaneously in some measure to the life and energy of the soul. 2. all the difficulties and trials (karmic

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

n the jewel in the lotus into the triad and let them find the word which will carry out that task. let them destroy by their dynamic will that which has been created at the midway point. when the point of tension is reached by the brothers at the fourth great cycle of attainment, then will this work be done. rule xii. for applicants: let the disciple learn to use the hand in service; let him seek the mark of the messenger in his feet and let him learn to see with the eye which looks out from between the two. for disciples and initiates: let the group serve as aquarius indicates; let mercury speed the group upon the upward way and let taurus bring illumination and the attainment of the vision; let the mark of the saviour, as the group toils in pisces, be seen above the aura of the group. ru

and plans which will usher in and mature that new culture and civilisation which will slowly come into being when the world has straightened itself out after the processes of the world war (1914-1945. the rule runs as follows: rule xii. let the group serve as aquarius indicates; let mercury speed the group upon the upward way and let taurus bring illumination and the attainment of the vision; let the mark of the saviour, as the group toils in pisces, be seen above the aura of the group. you will remember that the rule as given to applicants emphasised: 1. the use of the hands in service for healing, blessing and for invocation. 2. the mark of the messenger in the feet; this referred to the use of the intuition, which is governed by mercury. 3. the use of the "eye" this is not in reality th

will be the appearing of a symbol in the aura of the group of the entire group. this will be a symbol projected by the hierarchy, specifically by the christ. what that symbol will be it is not for me to say. it is not yet fully earned, and only its dim and uncertain outline can be seen from the level on which the masters work, and not at all from the level on which the group itself works. it is "the mark of a saviour" and it will embody the mark or indication (the signature as medieval occultists used to call it) of a new type of salvation or salvage. up till now the mark of the saviour has been the cross, and the quality of the salvation offered has been freedom from substance or the lure of matter and from its hold a freedom only to be achieved at a great cost. the future holds within i

ater whole. the dense physical plane is matter conditioned by a previous solar system, and is almost automatic in its response to etheric energies; these constitute the etheric bodies of all forms created out of this "unprincipled substance" as it is occultly called. the three lower planes of our seven planes are, from the angle of the esotericist, the equally unprincipled dense cosmic substance; the mark or indication of the true initiate is the transfer of his life and his point of identification from unprincipled substance and substantial forms to "principled" substance and etheric forms. the tendency of the occult student to think ever in terms of spiritual abstraction can (and often does) militate against a grasp of the truth and presents a false picture to the intelligence; the facts

e for no selfish purpose. in the early days of the probationary path, selfish aspiration is foremost in the consciousness of the aspirant; however, as he treads the path, and likewise the path of discipleship, he leaves all such motives behind (a minor renunciation) and his one aim, in seeking liberation and freedom from the three worlds, is to aid and help humanity. this dedication to service is the mark of the hierarchy. you can see, therefore, how the buddha prepared the way for the initiation of renunciation or of crucifixion by his teaching and his emphasis upon detachment. think on these things and study the great continuity of effort and cooperation which distinguishes the members of the spiritual hierarchy. my prayer and wish is that your goal may be clear to your vision and that t

ALICE BAILEY THE LABOURS OF HERCULES

sed doors. suddenly he saw the lion. upon the edge of a deep thicket of young trees it stood. seeing an enemy draw near and one who seemed quite unafraid, the lion roared, and with his roar the young trees shook, the nemeans fled and hercules stood still [98] hercules grasped his bow and sheath of arrows and with sure hand and eye of skill planted an arrow in the shoulder of the lion. straight to the mark it flew. upon the ground the arrow fell and failed to pierce the shoulder of the lion. again and yet again, he shot the lion until there rested not an arrow in his quiver. then towards him came the lion, untouched, unscathed and fierce with rage, quite unafraid. throwing his bow upon the ground, the son of man, who is a son of god, rushed with wild shouting towards the lion who stood upon

s serpent of matter or of illusion, with which the soul has identified itself for so long, is finally overcome. it y has in it sixty stars, and again we come in touch with a significant number, for six is the number of mind, of the creative work of the universal mind, and of the six days of creation. in the sixth sign, virgo, we have the completed form. we are told in the book of revelations that the mark of the beast is 666, and hydra, the serpent, lies under three constellations and its number 6 is, therefore, three times potent. ten is the number of completion. six expresses, therefore, the limitations of the body nature working through form and the utilization of the personality; it symbolizes god in nature, whether cosmically or individually. hydra the serpent, represents the matter a

AN INTRO TO STUDY OF THE KABALAH

narrow circle. the mystic, the occultist and the theosophist do indeed do good, or god, service, by illustrating the bases and origins of all faiths by the mutual illumination that is available. by tolerance and mutual esteem much good may arise, but by the internecine struggles of religionists, every faith is injured, and religion becomes a by-word meaning intolerance, strife and vainglory, and the mark and profession of an earnest sectarian is now that he is ever ready to condemn the efforts of others, in direct opposition to the precept of jesus the christ, who said-"judge not, that ye be not judged" one sect of the jews, the caraites, successors of the sadducees, throughout history rejected the kabalah, and it is necessary to say here that the hebrew rabbis of this country of the pres

in order albat, abgat, agdat: the complete set was called "the combinations of tziruph" other forms were rational, right, averse and irregular, obtained from a square of 22 spaces in each direction, that is of 484 secondary squares, and then putting a letter in each square in order up and down, and then reading across or diagonally, etc. of this type is the so-called "kabalah of nine chambers" of the mark masons. a further development of the numerical arts was shown by the modes of contraction and extension; thus jehovah, ihvh 26, was extended to ivd-ha-vv-ha, and so 10, 5, 6, 5 or 26 became 20, 6, 12, 6 or 44. by extension zain, z.7, became 1, 2, 3, 4, 5, 6 and 7 or 28; or 28 was regarded as 2 and 8 or 10. the tetragrammaton, jehovah 26 was also at times regarded as 2 and 6 or 8: so el sh

BEHOLDERS OF NIGHT

eway of the arcana of sleep, from which the twilight brings the nightside of the immortal, those who pass the veil of the birth caul of lilith through the essence of the adversary. the birth caul itself is a vampyric reference to folklore of europe. called specifically the amniotic membrane, which is a birth caul which almost guarantees in european folk lore that one will return from the dead, is the mark of the vampyric aspect of lilith, the death-mask of awakening towards the nightside. the caul itself as described by adrien cremene gave the following account, published in vampires, burial and death by paul barber- such an infant is born to a woman who has drunk of impure water mixed with the saliva of a demon, or to a woman who, having gone out in the night, her head bare, met a demon w

a of a demon, or to a woman who, having gone out in the night, her head bare, met a demon which gave her a red cap (coiffe) like his own, which cap causes the child to be born with a caul. in an initiatory context which implies the connection of folklore with inspired magical practice, the caul introduced in ritual practice (by a blood coloured cloth, stained with menstrual blood or otherwise) is the mark of lilith and cain, born unto the night within the mysteries of vampyrism. the heart of the arcana is in the brain itself, it is our connection and desire to unite the hand and the eye in the grimoire of the fallen, which was long ago scribed in the blood of our spiritual ancestors, those who walk the ahrimanic path long ago, when the deserts whispered the timeless name of azazel, called

nas/saturnus, misrule and self-liberation through antinomianian awakening of saturn. the higher octave of saturn is lucifer, being light, wisdom and illumination. lucifer/iblis is the imagination thus azazel, the fallen djinn of fire. lucifer represents also rebirth, inner strength, reason and solitude. in the unity of saturn are both the star of algol[9] hidden (without the averse pentagram) and the mark of demiurge saturnus. it is through satan/iblis (fire) that one emerges in light, thus lucifer is the black flame in the darkness, the light in the darkness. it was in medieval times that saturn itself was the outermost planet, holding the secrets of self transformation, death and the darkness of the soul. the workings of saturn are focused within darkness, and the possibility therein. th

BLACK WITCHCRAFT

taken with regards to cain s true parentage. cain was in fact a half human, half demon bastard child of adam and lilith. it was for this reason that the lord would not accept his offerings and prayers, rather than any specific demands of animal sacrifice. the tale continues with cain being cursed to wander the earth as a vagabond, with the ground he tills never giving bounty. nathaniel j. harris, the mark of cain, the first satanist and first murder. in certain rabbinical literature, the daughters of cain were those who joined in sexual union with the fallen angels, the watchers, and gave birth to the nephilim, the giants who were war like and brutal. they were said to have populated the earth in plenty, and attacked the children of seth. in manichaean lore, the queen of demons and spiritu

path. nathaniel harris, an hereditary british witch, whose long involvement in various magical circles and authorship of grimoires not only within the black tradition, but also that of the traditional witcha path, is bold enough to present ideas of our spiritual lineage found in the dreaming minds of the cunning brothers and sisters. the symbolic mark of initiation, which aleister crowley termed the mark of the beast of the apocalypse in the book of thoth, has brought different interpretations of its form, but the function itself is clear. this mark, or stigma, may have been a reference to some form of tattooing. the story may have originally referred to the nomadic tribe of the kenites, itinerant metal-smiths who believed themselves to be the descendants of a cain, related also to the mi

BLAVATSKY H P ANTHROPOGENESIS

how then was the evil produced, since there was nothing co-equal or like the light in its production? light, say they, produced several beings, all of them spiritual, luminous, and powerful. but a great one (the "great asura" ahriman, lucifer, etc, etc) had an evil thought, contrary to the light. he doubted, and by that doubt he became dark. this is a little nearer to the truth, but still wide of the mark. there was no "evil thought" that originated the opposing power, but simply thought per se; something which, being cogitative, and containing design and purpose, is therefore finite, and must thus find itself naturally in opposition to pure quiescence, the as natural state of absolute spirituality and perfection. it was simply the law of evolution that asserted itself; the progress of men

earned in the esoteric wisdom of egypt, and who adopted their numerical system from the phoenicians, and later from the gentiles, from whom they borrowed most of their kabalistic mysticism, adapted, most ingeniously, the cosmic and anthropological symbols of the "heathen" nations to their peculiar secret records. if christian[[footnote(s* see moor's hindu pantheon, where wittoba's left foot bears the mark of the nail- on the figure of his idol[[vol. 2, page] 561 the meaning of the crucifixion. sacerdotalism has lost the key of it to-day, the early compilers of the christian mysteries were well versed in esoteric philosophy and the hebrew occult metrology, and used it dexterously. thus they took the word aish (one of the hebrew word forms for man) and used it in conjunction with that of sha

BLAVATSKY H P COSMOGENESIS

splendid and eminently occult literature, what now remains- only a few fragments, said to be by berosus. these, however, are almost valueless, even as a clue to the character of what has disappeared. for they passed through the hands of his reverence the bishop of caesarea- that self-constituted censor and editor of the sacred records of other men's religions- and they doubtless bear to this day the mark of his eminently veracious and trustworthy hand. for what is the history of this treatise on the once grand religion of babylon? written in greek by berosus, a priest of the temple of belus, for alexander the great, from the astronomical and chronological records preserved by the priests of that temple, and covering a period of 200,000 years, it is now lost. in the first century b.c. alex

o since, one of that kind was discovered at boulaq, cairo. the mummy of what had been considered the wife of an unimportant pharaoh, has turned out, thanks to an inscription found on an amulet hung on his neck, to be that of sesostris- the greatest king of egypt[[vol. 1, page] xxx introductory. own conclusions, which may be very "scientific" in the sight of oriental scholars, but yet very wide of the mark of actual truth. the conflicting views on the subject of chronology, in the case of the vedas, of the various eminent philologists and orientalists, from martin haug down to mr. max muller himself, are an evident proof that the statement has no historical basis to stand upon "internal evidence" being very often a jack-o'lantern, instead of a safe beacon to follow. nor has the science of m

BLUE EQUINOX

der the impression that as soon as any one happened along into samadhi, he was to yawn his .nunc dimittis. this incident should be a warning to all those in charge of authority that they must in no wise vary the strict instructions of the order, however obvious may appear the advantages of doing so. the result of frater p.a..s presumption in trying to train frater v.i.o, instead of pressing on to the mark of his own high calling, was that he simply dropped out of the order altogether, leaving himself as a memorial only this ridiculous episode, in which he appears as a small boy who should have hooked a tarpon when he was fishing for catfish. had he adhered to the rules of the order, attended solely to his own business, and forwarded v.i.o..s record to his superiors, who were competent to i

BOOK OF JASHAR

d so i wrote my commentary to explain what i saw in it. i have found that many people react to a creation story with some hostility. their logic seems to be that new creation stories start new religions, and so creation stories are ultimately to blame for the thirty years war, the spanish inquisition, etc. having worked so intimately with a creation story, i feel that this perception is a bit off the mark. new religions (for better or for worse) are started not by new creation stories but by new prayer books. i personally have no interest in writing or translating any prayer books [to welcomrabook t- the tarot comprising manuscripts n, o, p, q, r, and an unlettered theoricus adeptus minor instruction a description of the cards of the tarot with their attributions; including a method of div

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

trovert. although s/he does not say much, s/he usually knows a great deal. mysterious. often interested in psychology, psychiatry, chemistry and botany. knowledgeable in astrology and all fields of the occult. fond of fishing. inclined to take from the "haves" and give to the "have-nots. 8: saturn letters h, q, z inclined to be cold and pessimistic. not much sense of humor. often slow getting off the mark but usually ends up ahead of the game. successful, especially where money is concerned. frequently connected with mining, real estate and the law. also with cemeteries and pawnshops. believes that hard work never killed anyone. often prepossessed with thoughts of the past. 9: mars letters i, r very emotional. can be extremely jealous. active, though rules by the emotions. tied very much t

COSIMANO CHARLES ELEMENTARY PSIONICS

chanics they only succeed in making themselves ridiculous as well as incomprehensible. you will remember how i explained the connection between the person and the witness gets there. it's like a little hunk of the etheric body is attached to it. the witness falls into the tradition of the magickal link and if we are accused of playing with electronic voodoo dolls, well, the charge is not far from the mark. when you get the link, in this case the photographs of uncle eustace, you acquire a functional representative of the energy field of the person. this puts you in touch with the person at the level of his energy field by making a connection with your own field. i'm going to use an overworked and very bad analogy here, but it's the only one we got. it's like putting a crystal into an old-f

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ce announced that germany had defaulted on reparation payments and french troops occupied the ruhr. this 'defaulting' turned out to be a small shortfall in deliveries of coal and telegraph poles. the french move sent the german mark into freefall and it plunged to 7,592 to the dollar. this is hardly surprising, given that the ruhr produced 80% of germany's coal, iron, and steel. by november 1923, the mark had plummeted to 4,200 billion to the dollar! what followed was a double-strike by the wall street and british banking cartel, which first financed german rearmament and enabled germany to prepare for the next war, and then collapsed the german economy again to bring adolf hitler to power. these strikes were called the dawes plan and the young plan. general c. dawes was appointed by the u

r race experiment that was begun at the grays 'medical school. others involved were dr claude nash herndon, the assistant director of medical genetics' at the school, and dr clarence gamble (the heir to the proctor and gamble soap empire, who was the chief of 'national field operations. children enrolled in the winston-salem school district were given 'intelligence tests' and those who fell below the mark considered acceptable to these bizarre people were sterilised. their recommendations were passed to the state eugenics board, which had the authority to order sterilisation under north carolina law. dr claude nash herndon talked of his work in an interview in 1990 which was reported in george bush, the unauthorised biography..iq tests were run on all the children in the winston-salem scho

ainstream science knows. in the light of all these 404..and the truth shall set you free provable developments, it focuses the mind to reflect on the predictions in the biblical revelation "and he [the beast or antichrist] causes all, both small and great, rich and poor, free and slave, to receive a mark on their right hand or on their foreheads, and that no-one may buy or sell except one who has the mark or the name of the beast or the number of his name. here is wisdom. let him who has understanding calculate the number of the beast for it is the number of a man: his number is 666" revelation 13:16-18 the hopi native american people also have an ancient prophecy that no-one will be able to buy or sell without the mark of the bear. when this mark becomes visible, the prophecy says, the th

number of his name. here is wisdom. let him who has understanding calculate the number of the beast for it is the number of a man: his number is 666" revelation 13:16-18 the hopi native american people also have an ancient prophecy that no-one will be able to buy or sell without the mark of the bear. when this mark becomes visible, the prophecy says, the third great war will come. if you look at the mark a bear makes when it sharpens its claws on a tree, there is a remarkable resemblance to the bar code of today. the new world order is pushing ahead at this time faster than ever before to secure food control, energy control, business and credit control and the sum total of all these things and more: people control. that's what the manipulators mean when they speak of one world and the glo

DAVID ICKE THE BIGGEST SECRET

the merovingian line to the throne of france. they never werethe monarchy of france, because it didnt exist at that time. its all nonsense anddesigned to hide the real agenda of the priory of sion which is a babylonianbrotherhood front. what all these diversions obscure is a simple and devastating truth.the grant of arms or symbol of the dragon bloodine in sumer was called a gra-al,also known as the mark of cain. the biblical cain was one of the early anunnaki-human royal crossbreeds who followed adam. it is this gra-al that became the so-called holy grail and this is why its equvilant in old french means blood royal. thegrant of arms emblem in sumer was. a cup of waters or a rosi-crucis or dew cup.it is described in egyptian, sumerian, phoenician and hebrew records as a cupdecorated with

DEMONIC BIBLE

served me faithfully, shall take your place as gods upon the earth" initial statement i have consecrated my body as a temple to the dark lord, i have set myself apart to the dark lord and the forces of darkness. i have crossed the gates of hell and have become the devil incarnate. i am satan; i am lucifer; i am belial; and i am leviatan. i have opened the nine locks of the abyss and have received the mark of the beast. i have descended into the underworld, crossing the river styx. i have been baptized in the river styx and in the flames of hell. i have been reborn in the image of satan, as a living demon in the flesh. i have been ordained as a priest of the dark lord and ambassador of his infernal empire. i have sat upon the throne of the infernal empire as lord of the living and the dead

DIABOLUS

hab. 146a aleister crowley made reference to cain and his mark of initiation, which some witches disagree with according to their tradition. to paraphrase: there is the legend of eve and the serpent, for cain was the child of eve and the serpent, and not of eve and adam; and therefore when he had slain his brother, who was the first murderer, having sacrificed living things to his demon, had cain the mark upon his brow, which is the mark of the beast spoken of in the apocalypse, and is the sign of initiation. the book of thoth, aleister crowley in luciferian grimoires, cain is said to be a symbol and gateway for man and woman to become, thus the symbol of baphomet as anton lavey called it, is the inverted pentagram with a goat head in the middle. the original, which lavey took out, contain

DION FORTUNE MYSTICAL QABALA

nced it" except ye become as a little child" i am not a sinologue, but i incline to the opinion that the translation "eternal child" would have been equally accurate and in better taste. 3. there is a saying in the mysteries "see that ye blaspheme not the name by which another knoweth his god. for if ye do this in allah, ye will do it in adonai" 4. and after all, was primitive man so very far off the mark when he attributed the causation of natural phenomena to activities of the same nature as the thought-processes of the [page 86] human mind, but upon a higher arc? is not that the point towards which both physics and metaphysics are gradually converging? supposing we were to re-cast the statement of the savage philosopher and say, the essential nature of man is similar in type to that of

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

sister, the coachman and myself all recognized my father, and also the horse. the horse looked so dirty and shaken that the coachman remarked he thought there had been a nasty accident. as my father waved his hat i clearly saw the lincoln and bennett mark inside, though from the distance we were apart it ought to have been utterly impossible for me to have seen it. at the time i mentioned seeing the mark in the hat, though the strangeness of seeing it did not strike me till afterwards. fearing an accident, we hurried down the hill. from the nature of the ground we had to lose sight of my father, but it took us very few seconds to reach the place where we had seen him. when we got there, there was no sign of him anywhere, nor could we see anyone in sight at all. we rode about for some time

the meanwhile going on with his chanting. after a while the medium spirit has descended, and asks what is wanted of him. then, whoever has requests to make, takes incense sticks, makes prostrations, and asks a response respecting some disease, or for protection from some calamity. in winter the same performances are carried on to a great extent by gambling companies. if some of the responses hit the mark, a large number of people are attracted. they establish a shrine and offer sacrifices, and appoint days, calling upon people from every quarter to come and consult the spirit respecting diseases. there is also a class of men who establish what they call a hall of revelations. at the present time there are many engaged in this practice. they are, for the most part, literary men of great ab

de crespigny, she consulted a medium, etta wriedt, through whom she believed to have obtained evidence of survival. as a result she became a spiritualist, the honorary principal of the british college of psychic science, and a national lecturer on psychic subjects. her experiences became the substance of many of her novels. for example, the dark sea (1927) deals with direct voice experiences and the mark with reincarnation. she also wrote several pamphlets on spiritualist themes. she died february 10, 1935. sources: pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. de cressac bachelerie, bertrande (1899) french engineer and author who lectured extensively on parapsychology in france, belgium, morocco, algeria, and italy. de cressac bachelerie w

f spiritualism and his novel the land of mist (1925) fictionalizes an investigation into the subject. an early novel the parasite (1894, deals with a psychic vampire. some of doyle s short stories on occult themes were collected in tales of twilight and the unseen and included in the conan doyle stories (1929. kipling wrote several impressive short stories of the eerie and supernatural, including the mark of the beast (1890, the house surgeon (1909, the brushwood boy (1898, and they (1904. these are contained in his various collections. wells was a prolific writer of short stories, many of which were on occult and fantasy themes, including the red room, a moth, the apple, under the knife, skelmersdale in fairyland, the door in the wall, and a dream fiction, english occult encyclopedia of o

rmed into an eagle. he interpreted the vision as a prophecy concerning a church he was to found. thus on september 23, 1923, he founded universal hagar s spiritual church. he opened the church s school of mediumship and psychology the next year. along with his traditional spiritualist ideals, hurley taught a form of black judaism. he believed that blacks were god s original hebrew people and that the mark of cain (god s curse) was the pale skin of white people. hurley also suggested that he was the bearer of god s spirit on earth for the emerging aquarian age, just as jesus was the spirit bearer for the piscean age, and moses and adam had been for prior astrological ages. he believed that the aquarian age had begun with the signing of the armistice following world war i, that it would last

oundation. probert died in 1969, and since then the foundation has preserved tape recordings of his trance lectures and circulated copies of those that were published. as of 1992 there were three centers associated with the foundation where people gathered to listen to the probert tapes. the foundation may be contacted at p.o. box 121722, san diego, ca 92112. sources: probert, mark. excerpts from the mark probert seances: 1950 series. 3 vols. san diego, calif: inner circle press, 1950. the magic bag. san diego, calif: inner circle kethra e da foundation, 1963. wassen, ralph, ed. yada speaks. san diego, calif: kethra e da foundation, 1985. inner forum newsletter monthly publication featuring developments in parapsychology; included sections on yoga, astrology, pyramids, and related subjects

uently been kept so suspended four or five minutes. home s account compares with that of the rev. stainton moses of august 1872: i was carried up. i made a mark on the wall opposite my chest. i was lowered very gently until i found myself in my chair again. my sensation was that of being lighter than air. no pressure on any part of my body, no unconsciousness or entrancement. from the position of the mark on the wall it is clear that my head must have been close to the ceiling. the ascent of which i was perfectly conscious, was very gradual and steady, not unlike that of being in a lift, but without any perceptible sensation of motion other than that of feeling lighter than the atmosphere. his only discomfort was a slight difficulty in breathing accompanied by a sensation of fullness in th

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

traveling and meeting with his groups during world war ii spurred his putting his insights on paper, a practice he continued until his death on august 30, 1953. sources: driscoll, j. walter. gurdjieff: an annotated bibliography. new york: garland publishing, 1985. nicoll, maurice. dream psychology. oxford: henry frowde, 1917. living time and the integration of life. london: vincent stuart, 1952. the mark (on the symbolism of various passages from the bible. london: watkins, 1954. the new man: an interpretation of some parables and miracles of christ. london: start& richard, 1950. psychological commentaries on the teaching of g. i. gurdjieff and p. d. ouspensky. 5 vols. london: vincent stuart, 1954, 1964, 1966. nictalopes name given to human beings who can see in the dark. they are extreme

the most famous pact with a devil figure, the demon mephistopheles. in exchange for his soul, mephistopheles agreed to serve faust for 24 years. he was granted every wish for that period, only to be killed by the demon when the 24 years ended. faust has inspired a number of literary reflections upon the individual s relationship with evil. signs of the devil s presence f. pierre crespet described the mark with which satan brands his own: it may be assumed that it is no fallacy but very evident that satan s mark on sorcerers is like leprosy, for the spot is insensitive to all punctures, and it is in the possession of such marks that one recognizes them as true sorcerers for they feel the puncture no more than if they were leprous, nor does any blood appear, and never indeed, does any pain t

we have spoken in our manual. as regards the philosophers stone, he gave the following formula: take the electric mineral not yet mature [antimony, put it in its sphere, in the fire with the iron, to remove its ordures and other superfluities, and purge it as much as you can, following the rules of chymistry, so that it may not suffer by the aforesaid impurities. make, in a word, the regulus with the mark. this done, cause it to dissolve in the stomach of the ostrich (vitriol, which springs from the earth and is fortified in its virtue by the sharpness of the eagle (the metallic vinegar or essence of mercury. as soon as the essence is perfected, and when after its dissolution it has taken the colour of the herb called calendule, do not forget to reduce it into a spiritual luminous essence

(written in 1691) notes, a spot that i have seen, as a small mole, horny, and brown colored, throw which mark when a large brass pin was thrust (both in buttock, nose, and roof of the mouth) till it bowed [bent] and became crooked, the witches, both men and women, nather felt a pain nor did bleed, nor knew the precise time when this was doing to them (their eyes only being covered. in many cases the mark was invisible, and according to popular lore, no pain accompanied the pricking of it. thus, there arose a group of experts who pretended great wisdom and skill concerning the marks. they referred to themselves as witch prickers and it became their business to discover and label witches. the method employed was barbarous. first, having stripped and bound his victim, the witch pricker proce

marks. they referred to themselves as witch prickers and it became their business to discover and label witches. the method employed was barbarous. first, having stripped and bound his victim, the witch pricker proceeded to thrust his needles into every part of the body. when at last the victim, worn out with exhaustion and agony, remained silent, the witch pricker declared that he had discovered the mark. the witch pricker could also resort to trial by water. the suspects were tied, wrapped in a sheet, and flung into a deep pool. in cases where the body floated, the water of baptism was supposed to be giving the accused, while those who sank to the bottom were absolved, but no attempt was made at rescue. if a confession was demanded, tortures was resorted to, burning with irons being gene

a differed from the macionica and the latter from the zlokobnica, or evil-meeter, whom it was unlucky to encounter in the morning and who possessed the evil eye. one serbian authority related that he had often heard that every female wallach [slav] as soon as she is forty years old, abandons the god be with us, and becomes a witch (vjestica) or at least a zlokobnica or macionica. a real witch has the mark of a cross under her nose, a zlokobnica has some hairs of a beard, and a macionica may be known by a forehead full of dark folds with blood-spots in her face. in southern slavonian countries on st. george s day, the peasants adorned the horns of the cattle with garlands to protect them from witches. they attached great importance to a seventh or a twelfth child, believing that children bo

did not actually move, i had the distinct impression that he had run up the hall and grasped me firmly by the arm, and i was for the moment petrified with fear. the next day my arm was black and blue in the exact spot where i thought he had pinched me; and this mark continued for several days until it finally wore off. i told dr. carrington about this two days later when he called, and showed him the mark. louise w. kops. charles richet stated that marks of stigmata. may and do often appear on hysterical persons, bearing predetermined forms and shapes, under the influence either of a strong moral emotion, or of religious delirium. these are facts which have been thoroughly and scientifically established, and they only prove the power of the action of the brain upon the circulatory processe

stained with blood. his eyes had sweated blood. he was unable to discover any conjunctional ecchymosis. dermography (skin writing) is a phenomenon of the stigmatic class, but there is an essential difference. reportedly, stigmata last for months, years, or throughout a lifetime, whereas skin writing disappears in a few minutes or a few hours at the most. a kindred phenomenon to stigmatization is the mark of a burn or in rare cases blood left by the touch of phantom hands. reportedly, some devout christians experience stigmatization. such individuals usually exhibit wounds that bleed on good friday, sometimes accompanied by a personal identification with christ during crucifixion. the case of ethel chapman the phenomenon of stigmatization was studied in the case of british subject ethel ch

, when moses sat for spirit photography. on may 20, moses woke up in the night and saw the spirit trying to reach him; it struggled with two other spirits. he was inspired with horror and revulsion. the spirit got nearer and stretched out his hand. moses did not remember any more. in the morning, he found on his forehead an oblong dull red mark in the exact place where his friend wounded himself. the mark was a red discoloration and faded in two or three days. the psychical researcher frank podmore quoted a similar case in proceedings of the society for psychical research (vol. 10, p. 204. a miss m. p. was awakened in the night with a jump with a horrible feeling that there was someone in the room. an icy hand pressed against her face. the next moment her sister cried out and complained of

r on living or inanimate matter, and as a result, like fire, it would destroy living animal or vegetable tissue. in a seance with heinrich melzer, the dresden apport medium, as reported in the june 1906 issue of die unbersinnliche welt, a plant was apported. the sitter, at the very same instant that he received the plant, felt the sensation of burning on the thumb. when the light was switched on, the mark of a burn was clearly seen and a blister formed immediately. emma hardinge britten in her book modern american spiritualism (1870, vouched for the following occurrences in the family of a well-known merchant of san francisco in a seance with the eldest daughter: instantly, and while every eye was fixed upon her, she sank back in her chair in a swoon and there, in the broad glare of the su

charles richet inserted a feather into her nostril. harsh experiments in 1909 resulted in a badly blistered and swollen tongue that caused the medium inconvenience for several days, while another test resulted in numbness and partial paralysis of her right arm for some time afterward. although these scientific experiments were of great importance, it is obvious that the experimenters overstepped the mark in causing inconvenience and pain to the medium. the trance of the medium eusapia palladino was described by italian researcher cesare lombroso: at the beginning of the trance her voice is hoarse and all the secretions.sweat, tears, even the menstrual secretions are increased. hyperaesthesia. is succeeded by anaesthesia. reflex movement of the pupils and tendons are lacking. respiratory m

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

sgate in 1920.itwas, as he had intended, a means to an end, and as soonashehad been raised, waite began his quest for the'higherdegrees (which arenowtermed 'additional degrees) in, earnest.duringthe sevenyearsthatfollowed, waite became amemberoften distinct rites and degrees; beginningwiththe holy royal arch, knights templar, knights of malta, and the swedenborgian rite in 1902, and proceeding to the mark degree,theredcrossofconstantine, secretmonitorand ancient and accepted rite. there were also othersthathe considered evenmoreimportant.thefirst of these, the early grand scottish, rite, was also .something of a means to an end. as a resultofcorrespondingwithedouard blitz, waite had cometoseethe regime ecossaisetrectifieas maintaining more than anyotherrite the essenceofthesecret tradition

GILBERT THE MAGICAL MASON

contradicted by other opinions or meanings; but seeing thattruthis always peaceful and brief and always like herself and especially accorded by with jesusinomniparteand all members. and as he is the true image of the father, so is she his image.itshall not be said that this is true only of philosophy, but true according to theology. and wherein plato, aristotle, pythag255 oras and others did hit the mark, and wherein moses, enochandsolomon did excel, but especially in what that wonderful book the bible agreeth. all that same concurreth and makes a sphere or globe whose total parts are equidistant from the centre.there follows theconfessio fraternitatis,written to the learned in europe, and which is said to contain thirty-seven reasons of the purpose and intention of the society. curiously

the occultist, the theosophist, do indeed dogood-orgod-service,by illustrating the basis and origins of all faiths and the mutual illumination that is available, for by tolerance and mutual esteem much good may arise,butby thea further glance atthekabalah 103internecine struggles of religionists, every faith is injured, and religion becomes a byword meaning intolerance, strife and vainglory, and the mark and profession of anearnestsectarian is that he is ever ready to condemn the efforts of others, in direct opposition to the precept of jesus 'judge not, that ye be not judged' we may suitably consider the conceptions of the divine, and the ideal of the origin and destiny of man as illustrated by the kabalah. the jehovah of the oldtestament-asa tribal deity, of personal characteristics, de

GILBERT R A THE MASONIC CAREER OF A

contributed as he did to the propagation of mystico-magic among the english occultists in or out of freemasonry'37[37. colonel ratton, in his pseudonymous and rather silly attack upon freemasonry, the x-rays in freemasonry38[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 cla

e had obtained the rites he sought in embarrassing abundance 'i purchased the rituals of the early grand rite from the 4th to the 44th degrees and. found i was also in possession of the order of the temple for scotland which, having regard to my affiliation with the grand priory of england, was the very last thing i wanted. in like manner i am in possession by the most heterodox means possible of the mark degrees of masonry, of a rival royal arch knight of malta, red cross of rome and constantine and even the royal ark mariners. if the fact that i had been affiliated should transpire generally it will no doubt lead to a good deal of trouble. his reception in geneva was to be a happier affair for his path had been smoothed by edouard blitz who, in his capacity of great prior for, america, b

f which waite had been a founding member in 1906. all these were, however, but a foretaste of the glory that was to come. in july 1911 waite's 'first contribution to masonic literature' appeared, seeming to him 'in respect of production- the most beautiful work which has ever been issued in any land or language on the masonic subject'86[86. but it was the contents not the covers that mattered 'as the mark restored to masonry the lost notion of christhood, so did the royal arch bring it back to trinitarian doctrine. these were convictions which lay behind my first contribution to masonic literature'87[87. it also set out in exhaustive detail his theory of the secret tradition and it was this that brought him a host of favourable reviews. the non-masonic press praised the book while not unde

singly involved. he was now a member of virtually every rite that was worked in england and he played an active role in many of them. in 1905 he had entered mark masonry, which he believed had 'originated to recall grand lodge masonry from the muddled deism of the anderson constitutions to the christology and high catholicism of the old charges'103[103, and in 1930 he was still actively promoting the mark when he became a founder and first master of tower hamlets mark lodge no. 892. he had long ceased to see the rose croix degree as one of the 'splendid inanities of occult nomenclature' and, having been perfected in the orpheus chapter rose croix no. 79 in 1909, he became its sovereign in 1915, and from 1918 onwards he was its recorder. but it was for the order of the temple that he felt t

GNOSTIC CATECHISM

contributed as he did to the propagation of mystico-magic among the english occultists in or out of freemasonry'37[37. colonel ratton, in his pseudonymous and rather silly attack upon freemasonry, the x-rays in freemasonry38[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 cla

e had obtained the rites he sought in embarrassing abundance 'i purchased the rituals of the early grand rite from the 4th to the 44th degrees and. found i was also in possession of the order of the temple for scotland which, having regard to my affiliation with the grand priory of england, was the very last thing i wanted. in like manner i am in possession by the most heterodox means possible of the mark degrees of masonry, of a rival royal arch knight of malta, red cross of rome and constantine and even the royal ark mariners. if the fact that i had been affiliated should transpire generally it will no doubt lead to a good deal of trouble. his reception in geneva was to be a happier affair for his path had been smoothed by edouard blitz who, in his capacity of great prior for, america, b

f which waite had been a founding member in 1906. all these were, however, but a foretaste of the glory that was to come. in july 1911 waite's 'first contribution to masonic literature' appeared, seeming to him 'in respect of production- the most beautiful work which has ever been issued in any land or language on the masonic subject'86[86. but it was the contents not the covers that mattered 'as the mark restored to masonry the lost notion of christhood, so did the royal arch bring it back to trinitarian doctrine. these were convictions which lay behind my first contribution to masonic literature'87[87. it also set out in exhaustive detail his theory of the secret tradition and it was this that brought him a host of favourable reviews. the non-masonic press praised the book while not unde

singly involved. he was now a member of virtually every rite that was worked in england and he played an active role in many of them. in 1905 he had entered mark masonry, which he believed had 'originated to recall grand lodge masonry from the muddled deism of the anderson constitutions to the christology and high catholicism of the old charges'103[103, and in 1930 he was still actively promoting the mark when he became a founder and first master of tower hamlets mark lodge no. 892. he had long ceased to see the rose croix degree as one of the 'splendid inanities of occult nomenclature' and, having been perfected in the orpheus chapter rose croix no. 79 in 1909, he became its sovereign in 1915, and from 1918 onwards he was its recorder. but it was for the order of the temple that he felt t

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

tion would be total awareness or in more biblical terms not fainting. the counsel and warning is that the church has left its true love. this clearly refers to the need for the base centre to be totally directed to the treasury of light. whether it is swayed by family, lust, desire or even love, any movement away from gnostic theurgy page 78 the goal is "sin (the word sin literally means "to miss the mark) the promise offered to those who correctly use the base chakra is the ability to "eat from the tree of life. this has many different shades of meaning, ranging from the promise of immortality to the liberation of the self through the activation of the tree of life. the church of smyrna the church of smyrna is the svadhisthana chakra in the hindu system or in our terms the sacral centre

im and he cannot sin, because he is born of god. 1 john 3:9 there a number of key concepts in this verse. firstly, the concept of seed is mentioned. this hints at the radical transformation of the gnostic (a new seed has been propagated in him. secondly, it is said that the seed of a reborn person cannot sin! this is an incredible concept, if you are truly reborn you cannot sin (sin means to miss the mark, not to be in balance with the light worlds, it does not mean the petty moral commandment of modern christianity) in real terms this means that a fully reborn person is permanently one with the pleroma. now surely this does not apply to modern fundamentalist christians who are supposedly reborn by a quick prayer at a revival meeting! gnostic theurgy page 127 no, being reborn is being tran

GOETIA LUCIFERIAN

sts and demonic shapes circle the daimon in a counter-clockwise manner. from the left eye of this bestial lord 16 of darkness, a great lightning flash shoots into your eyes, this throws you into a state of ecstasy. a single question is asked, which you know the answer to by instinct. you will never be able to turn back from the path, as the lonely path of godhood shall be marked upon your brow as the mark of cain. as you are shadow, allow yourself to grow close to this infernal king and enter his essence. open your astral eyes as this shadow, and understand you may take any form you wish. you are vampyre, incubus, set-like and immortal in essence. you become as ahriman, the infernal king who shapes the world according to his desire. you may communicate and seek various points of congress w

u become as ahriman, the infernal king who shapes the world according to his desire. you may communicate and seek various points of congress with all goetic spirits in the dreaming plane, your gate is the dream. this is the sabbat body of which you shall go forth. you may fly forth to discover a great crimson goddess before you. she is robed in red, and her head is covered with a caul bloody with the mark of birth. her hands are pale ivory, with blackened and animal like nails, sharp and cruel. she is encircled with a great red dragon, and two other heads emerge from her red robe hag like and hissing with serpent tongues. you ask her to lift her crimson veil, which she does a skull is beneath, the eyes are of blackness. before you this skull becomes flesh and a face which is of great beaut

ip. he appears as a green clad archer, while sometimes in some older military uniform which appears to be of the civil war area. in an initiatory sense, lerajae is very useful in directing ones desired goals and making them reality. for instance, one would summon lerajae when one wants to obtain a specific goal i.e. job, trip, item, etc. the archer as he is known is useful in the sense of hitting the mark. 43 o eligos eligos is a duke who appears as a knight, whom carries a lance and a serpent. eligos may reveal hidden secrets i.e. within the self, outer as well. eligos is also a divinatory spirit as well, who may reveal the coming of wars, unrest and battles. it is suggested the eligos also causes love of people as well. he governs 60 legions of spirits. p zepar zepar is a duke whom appea

GOLDEN DAWN RITUALS ZAM13

her with care before acknowledging him or her to be such. such are the words of this my obligation as an adept, whereunto i pledge myself in the presence of the divine one and of the great avenging angel hua, and if i fail herein, may my rose be disintegrated and my power in magic cease (one at a time, each adept stands against the cross holding the crucifix in hand and receives the re-opening of the mark. the chief adept goes last, placing the mark on his own body (at this point, all kneel before the cross) third adept (vibrates "eli eli lama sabachthani, my god! my god! why has thou forsaken me" second adept "unto you father, do we commend our spirit (all kneel with the forehead to the ground for approximately five minutes) 8 second adept "o yehashuah, thou art truly the resurrection and

GOLDEN DAWN RITUALS ZAM17

other opinions, or meanings; but seeing the truth is peaceable, brief, and always like herself in all things, and especially accorded with by jesus in omnia parte and all members, and as he is the true image of the father, so is she his image, so it shall not be said, this is true according to philosophy, but true according to theology; and wherein plato, aristotle, pythagoras, and others did hit the mark, and wherein enoch, abraham, moses, solomon, did excel, but especially wherewith that wonderful book the bible agreeth. all that same concurreth together, and maketh a sphere or globe whose total parts are equisdistant from the center, as hereof more at large and more pain shall be spoken in christianly conference. but now concerning, and chiefly in this our age, the ungodly and accursed

GOLDEN CHAIN AND THE LONELY ROAD

e turning to-and-fro between directions, the on-lay of the hand, the sojourn, the flight, the labour, the rest..all may show forth the work of mahazhael's hand. 0/iv. the great lineage: the path of true witchblood- whether it is by kinship, rite, vision or divine election, that one is made a 'knowing witch, it is by birth and by birth alone that one is chosen and branded with the sign of liberty 'the mark of cain. solely those whose aethyr bears this seal of power partake in the one true lineage of 'witchblood. though its design is cast though countless ways, it is ever the path of one. the force of the initiator, the spirit of perfect gnostic realisation, is perpetually acting upon the field of consciousness. upon that great vista we call 'mind' the impress of the initiating power is perc

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

they were food for the gods. another bizarre incident was the death of contactee-channeler gloria lee byrd, who starved herself to death after a 66-day fast on the orders of her control, j.w (j.w= 19= show and way) gloria lee began her fast on september 23, 1962, collapsed and died several days later, on december 2nd, after being found unconscious in her hotel room. in yet another bizarre twist, the mark-age metacenter in miami soon began to receive channelings alleged to be from gloria lee shortly after her untimely death at age 37. if there is a hidden cipher of mediumship showing up in the somewhat comic and sometimes tragic lore of contacteeism and trance channeling in modern times, what does it mean? the clue, i think, lies in the handful of common denominators in all the mythology t

era. iii (considered as letters) in classical cipher mode= 69= caliph, the word for the keeper of the prophet s flame; in this case aleister crowley, the prophet of the new aeon of thelema, or true will. we also see the same magical new aeon mythos unfolded in the west virginia case. indrid cold= 112= word of the law and also words and signs as well as the aforementioned we are one. connected to the mark of mark iii (112) we get ra hoor. cold s wife, kimi= night, another name for nuit. both are from lanulus= hadit. they are accompanied by set( carl ardo) as the snake. they sometime travel with clinnel, the 93 current all such terms, to new aeon magicians, are of extreme importance. at this juncture we need to say a word or two about the lexicon computer program. once the 1974 cipher solut

fluenced even kenneth grant s so-called typhonian oto, which appears to use valid magical currents to pursue the hideous old ones of h.p. lovecraft s fictional cthulhu mythos. phil dick s last efforts were marred by insipid trivial ufo cult channelings- the kind of stuff that was old hat to hardened ufologists by the late 1950s. compare phil dick s musings in the last testament with, for example, the mark probert or dick miller or gloria lee bird materials of ufo contactee lore. the magick of the black lodge can be defined and thus identified in only one way and by one set standard: the subversion of the true will. this is the essence of black magick, and is its only true definition. aleister crowley explained it this way: the magical will is in its essence twofold, for it presupposes a be

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

attered and inconvenient a form, that they ought to be re-digested in a new edition: the two different versions of the story of dold (quoted on p. 983, are a good illustration of what i meant just now by 'meagre^ and 'luxuriant' bechstein's thuringian legends seem to me only in the last two volumes to attain the true point of view, and to offer something worth having. the legends of samogitia and the mark, collected by reusch and kuhn, satisfy all requirements; they furnish most copious material, and put to shame the notion that any district of germany is poor in popular traditions, which only elude those who know not the right way to approach them. soon pei^haps we shall get collections laid out on the same thoughtful plan from holstein, westphalia, bavaria and tyrol. for denmark too we h

explanation. no doubt the numerous aliases of that female deity, who is not yet forgotten in modern legend, are due to differences of race: holda shews herself in hesse, thuringia, and north franconia, berhta in vogtland, east franconia and sundry tracts of swabia, where likewise a male berhtold encounters us. there is no trace of either goddess in lower germany, but a dame freke now turns up in the mark, and dame gaue haunts majklenburg between elbe and weser. yet in ancient times holda, as huldana, must have reached far westward to the rhine, and, if the ver-hilden-straet (p. 285) was named after her, into the netherlands, reminding us of the kinship between chatti and batavi; while the carolingian berhta pedauca and the biort of the edda would betoken a similar extension of berhta's wo

sses of unblessed spirits, the souls of unchristened lobes and tbose of men who in tbeir lifetime dealt wrongly hij the cornfield, who respected not the sacredness of landmai'ks^ unrighteous land-surveyors (swed. skiall-vrangare) may be seen hovering up and down the furrows with a long fiery pole, as if re-measuring the wrongly measured; whoso has ploughed of his neighbour's land, whoso has moved the mark-stone, on him falls the curse of wandering as a will o* wisp. hence about ploughing debatable strips, one hears the people say' ik mag niit spiiken gan* conf. deut. sag. nos. 284-5. thiele 1, 58 (see suppl. another class of spectres will prove more fruitful for our investigation: they, like the ignes fatui, include unchristened hahes, but instead of straggling singly on the earth as fires

ve, anegenge 39, 46. as a dark colour hides, the evil spirit gets the name of the hidden, the secret: os. dernea wihti (spiritus latentes, hel. 31, 20. 92, 2. but in our folktales he is also indicated as grayman, graymanikin, conf. graa told, dan.y. 1, 169. 180, which reminds of wuotan and of berhtold; i therefore lay stress on the fact, that as berhta and berhtolt hand empty spindles (pp. 274-9, the mark legend tells exactly the same of the devil' you must not spin of a thursday evening, for the evil one would throw an empty spindle into your room, and call out. spin that full as well' ad. kuhn p. 379. of shapes of animals, some arc ascribed to the devil chiefly on the ground of their black colour (see suppl. 1 ii. 1, 592. thor threatens to lameloki, su. 130, and the liglitning-fiash has

the hills when undoing some work he had begun, or those he has thrown at a church (nos. 196-8-9. 200. 477. scandinavian stories of stones hurled by the giant race at the first christian church are in thiele 2, 20. 126-7. faye pp. 16. 18; a shetland one in hilbert p. 433. frequently such fragments of rock have the fingers of the devil's hands imprinted on them; a stone on which he has slept shews the mark of his ear, deut. sag. 191. at limburg near tiirkheim in the palatinate is a stone, which the evil one was bringing to fling at the church; but being only a young devil, he tired of the heavy load, and lay down to sleep on it; his figure printed itself on the rock, and he overslept the time during which the throw ought to have been made. in the vale of durbach, on a hill of the stollenwal

ce in praising oneself a' praefiscini (prae fascino) was added. plant. asin. ii. 4, 84. insult and imprecation the ancients turned aside with the words: eu e^a?;j/ gol, on thy head may it fall! the mod. greeks and slavs are shy of praise, and try to save themselves by spitting: a russian nurse directly spits in the face of one who cracks up her baby without putting in the pi-ecautionary' god save the mark' before a witch's house you spit three times (sup. i, 756, the same in crossing a haunted water by night 1 minna= to kiss may indeed seem a corruption of mynna (to give mouth, on. mynnaz, couf. munjes miuue, msh. 1, 45; still the other explanation has its weight too. safeguaeds. 1103 (swed. 40; the greeks at siglit of a madman spat thrice into their bosom, theocr. 6, 39. 21, 11* ter dicti

han his breadth, then he is consumptive: the less the thread will measure his arms, the farther has the disease advanced^^conf. p. 1158; if it reaches only to the elbow, there is no hope for him. the measuring is repeated from time to time: if the thread stretches, and reaches its due length again, the danger is removed. the wise woman must never ask money for her trouble, but take what is given. the mark, forschungen 1, 247 says a woman is stript, and measured with a piece of red yarn spun on a sunday. compare the measuring of corn and water. sup. i, 258. 953, and supra p. 491-7 (see suppl. much can be done by strohing and binding. a patient's body is commonly stroked with the hand or sleeve or the back of a knife; often a thread is also tied round the part affected, or the medicine tied

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

with another is said to have flung obliquely across the bay, and plain marks of his fingers remain on the stone (faye, p. 15. two or three miles from dieren in the meissen country there lie a block of quartz and one of granite; the former was thrown by the giant of wantewitz at the giant of zadel, the latter by the zadeler at the wantewitzer; but they both missed, the stones having fallen wide of the mark.1 so two combatants at refnas and asnas threw enormous stones at each other, one called sortensteen, the other blak, and the latter still shews the fingers of the thrower (thiele 1, 47. a kind of slaty stone in norway, says hallager 53a, is called jyvrikling, because the jyvri (giantess) is said to have smeared it over with butter, and you may see the dint of her fingers on it. two giants

ry, for 1605, it is ordered, that a new cartwheel with an unused a-xle be taken and worked round until it give fire, and with this a fire be lighted between the gates, and all the oxen driven through it; but before the fire be kindled, every citizen shall put his own fire clean out, and afterward fetch him fire again from the other.1 kuhn s markische sagen p. 369 informs us, that in many parts of the mark the custom prevails of making a nothfeuer on certain occa sions, and particularly when there is disease among swine. before sunrise two stakes of dry wood are dug into the ground amid solemn silence, and hempen ropes that go round them are pulled back and forwards till the wood catches fire; the fire is fed with learves and twigs, and the sick animals are driven through. in some places th

h gaoite (o brien, sighgaoithe (croker iii, xxi; in a whirlwind elvish sprites can steal (stewart p. 122. it is a popular belief in sweden, that the skogsra (wood-wife) makes her presence known by a violent ^vhirlwind which shakes the trees even to breaking. the slav, polednice (supra, p. 478n) is a female daemon, who flies up in the dust of the whirlwind (jungmann sub v. according to a legend of the mark (kuhn no. 167) the whirlwind was a noble damsel who loved the chase above everything, and made havock of the hus bandman s crops, for which she is doomed to ride along with the storm to all eternity; this again reminds us of diana and the huntress holda (see suppl. in addition to these widely spread fancies, there is a peculiar one about the origin of wind, which appears to extend through

19b: frauw sonne geht zu rast und gnaden/ in the country between the inn and saizach they say der her man/ meaning no more than simply moon, schm. 2, 230. 582. gesner in mithrid, tur. 1555, p. 28: audio veteres germanos lunum quoque deum coluisse et appellasse hermon, id est dominum lunum, quod forte parum animadvertentes aliqui ad hermann, i.e. mercurium transtulerunt; this last guess has missed the mark. hulderic. eyben de titulo nobilis, helmst. 1677. 4, p. 136: qua etiam ratione in veteri idololatrico luna non domina, dominus appellatur: bis gottwillkommen, neuer mon, holder herr, mach mir meines geldes mehr! 2 also in nicolaus magni de gawe (superst. e, 10: vetulam novi, quae credidit solem esse deam&gt; vocans earn sanctam dominam; and earlier still in eligius (sup. a: nullus dom

HELENA BLAVATSKY THE KEY TO THEOSOPHY

batim utterances of jesus. neither buddha nor "christ" ever wrote anything themselves, but both spoke in allegories and used "dark sayings" as all true initiates did, and will do for a long time yet to come. both scriptures treat of all such metaphysical questions very cautiously, and both, buddhist and christian records, sin by that excess of exotericism; the dead letter meaning far overshooting the mark in both cases. q. do you mean to suggest that neither the teachings of buddha nor those of christ have been heretofore rightly understood? a. what i mean is just as you say. both gospels, the buddhist and the christian, were preached with the same object in view. both reformers were ardent philanthropists and practical altruists-preaching most unmistakably socialism of the noblest and hig

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

uch a [retort] or [crucible [ayton drew small diagrams to illustrate the latter] by this post i send you a copy of a photograph ofthe magnum opus which i got from vienna. i had some photographs made of it, and, as you are one of the few who take an interest in the divine art, be pleased to accept it. take care as you undo it that you do not tear it. when the original came to me it was folded, and the mark of the folding has been reproduced in the photograph. wherefore, i put it on a roller to send. i have been going to send it for months, but being so very busy, i kept putting it off. i have not yet made out the smallest print in it for want of time. the whole process is there symbolically. your letter stirred me up to send it. i abominate the b.b [iesuits, as you know, but, from my point

HP LOVECRAFT A DARK LORE

among the mossy stones. the air of death and desertion was ghoulish, and the smell of fish almost insufferable; but i was resolved to let nothing deter me. about four hours remained for conversation if i were to catch the eight o'clock coach for arkham, and i began to dole out more liquor to the ancient tippler; meanwhile eating my own frugal lunch. in my donations i was careful not to overshoot the mark, for i did not wish zadok's vinous garrulousness to pass into a stupor, after an hour his furtive taciturnity shewed signs of disappearing, but much to my disappointment he still sidetracked my questions about innsmouth and its shadow-haunted past. he would babble of current topics, revealing a wide acquaintance with newspapers and a great tendency to philosophise in a sententious village

ning their secret colony on this planet. it seems that the evil legends about what they have offered to men, and what they wish in connection with the earth, are wholly the result of an ignorant misconception of allegorical speech- speech, of course, moulded by cultural backgrounds and thought-habits vastly different from anything we dream of. my own conjectures, i freely own, shot as widely past the mark as any of the guesses of illiterate farmers and savage indians. what i had thought morbid and shameful and ignominious is in reality awesome and mind-expanding and even glorious- my previous estimate being merely a phase of man s eternal tendency to hate and fear and shrink from the utterly different. now i regret the harm i have inflicted upon these alien and incredible beings in the cou

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

among the mossy stones. the air of death and desertion was ghoulish, and the smell of fish almost insufferable; but i was resolved to let nothing deter me. about four hours remained for conversation if i were to catch the eight o'clock coach for arkham, and i began to dole out more liquor to the ancient tippler; meanwhile eating my own frugal lunch. in my donations i was careful not to overshoot the mark, for i did not wish zadok's vinous garrulousness to pass into a stupor, after an hour his furtive taciturnity shewed signs of disappearing, but much to my disappointment he still sidetracked my questions about innsmouth and its shadow-haunted past he would babble of current topics, revealing a wide acquaintance with newspapers and a great tendency to philosophise in a sententious village

ISIS UNVEILED

christian bishop in a dress probably identical with that worn by the great 'saint' himself. tbe pallium, or the ancient stole of the bishop, is the feminine sign when worn by a priest in worship. on st. augustine's picture it is bedecked with buddhistic crosses, and in its whole appearance it is a representation of the egyptian t (tau, assuming slightly the figure of the letter y "its lower end b the mark of the masculine triad" says inman "the right hand (of the figure) has the forefinger extended, like the assyrian priests while doing homage to the grove. when a male dons the pallium in worship, he becomes the representative of the trinity in the unity, the arba, or mystic four "immaculate is our lady isis" b the legend around an engraving 190. he prieita^ isii were todstued. 191. ancien

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

easaunte a conceit. stanihurst s history of ireland, in holinshed s chron. nares thinks that shakespeare, who is known to have been a reader of holinshed, took his conceit of the white lowses which do become an old coat well, in the merry wives of windsor, from this anecdote. see heraldic anomalies, vol. i, p. 204; also, lower s curiosities of heraldry, p. 82 (1845. it may here be mentioned, that the mark signifying the royal property (as it is used in france, similarly to the token, or symbol, or brand, denoting the royal domain, the property, or the sign upon royal chattels (the broad arrow, as used in england, is the lis, or the fleur-de-lis. the mark by which criminals are branded in france is called the lis fleur-de-lis. the english broad arrow the mark or sign of the royal property

producer, foundation, and god of this world, proceeding, nevertheless, from god; for he is ail. it is in reverence to this second light, and to the mysterious identity of both (the third power, three in one, but only in the necessity of being, all dark-being constituting all bright-being in the spirit, and both, and their identity, being one, that these monumental columns are raised being really the mark and the signal (warning on, in time) of supernatural, or magic, knowledge. stones were set up by the patriarchs: the bible records them. in india, the first objects of worship were monoliths. in the two peninsulas of india, in ceylon, in persia, in the holy land, in phoenicia, in sarmathia, in scythia, everywhere where worship was attempted (and in what place where man exists is it not, e

to its native light. balder was the scandinavian sun-god, and the same as the egyptian osiris, the greek hercules, bacchus, and phoebus, or apollo, the indian crishna, the persian mithras, the aten of the empires of insular asia; or, even of the sidonians, the athyr or ashtaroth. the presences of all these divinities indeed, of all gods were of the semblance of fire; and we recognise, as it were, the mark of the foot of them, or of the impersonated fire, in the countless uprights, left, as memorials, in the great ebb of the ages (as waves) to nations in the latter divisions of that great roll of periods called time; yet so totally unguessing of the preternatural mystery seeming the key of all belief, and the reading of all wonders which they speak. it is to be noted that all the above reli

he day on which all green gems, and the colour green, should be universally used. friday is the woman's day of the sevenfold weekly period; and therefore, as some illnatured people might say, it is the unlucky day. certain it is, however, that although it presents the exact contradiction of being especially the woman's day, few or no marriages would be celebrated on this day, as popularly bearing the mark of ill-luck, which supposition few would like openly to defy, or, according to the familiar expression, fly in the face of. may is also forbidden for marriages, although it days. the hermetic brethren had certain rules that they observed in relation to this view of the power of precious stones to bring good or bad fortune through the planetary affinities of certain days, because they imag

ad of an idol with cords, wherewith they bound themselves about their shirts or next their skins( processus contra templarios, dugd. monast. ang. vol. vi. part ii. pp. 844-846, 240 the rosicrucians &c. there is something strange about these cords; cordons, ropes, belts, bands, baldrics (also in the term belted earls. these are always male accessories; except the zones, sashes, or girdles, worn as the mark of virgins, which cinctures may yet draw their symbolic meaning from this same umbilicus in question. the reader will notice also the connection of these ideas and the practice in the roman race of the lupercal, at the february roman religious solemnities (february of the fishes. at these it was the custom of the runners to flog bystanders, particularly women) with thongs or cords; which

e pandours. fig. 219. hussar and cossack. 258 the rosicrucians. on the left or sinister shoulder; which is the shoulder nearest to the woman: because the talmudists say that man was made from the left hand. fig. 223. fur cap of the sword-bearer (mythic gladius) of the city of london. fig. 224. turkish. fig. 225. judge, in imitation of the egyptian klaft; the black coif placed on the sensorium, is the mark or brand of isis (saturn. regarding the templar insignia, we may make the following remarks. the famous flag, or beaus ant, was their distinguishing symbol. beaus ant that is to say, in the gallic tongue, bien-s ant, because they are fair and honourable to the friends of christ, but black and terrible to his enemies: vexillum bipartitum, ex albo et nigro, quod nominant beau-s ant, id est

lectric circle, moving in the path of the sun. the sign of this fig. 228. hindoo pagoda at tanjore. ring is serpentine, and is s; each man being considered as far as his head is concerned as magnetic. the positive pole of the magnet is the os frontis, sinciput, os sublime. the negative pole is the occiput. tonsure of the head is considered as a sacred observance. hair (in se) is barbarous, and is the mark and investiture of the beasts. the cabalists abstained from wine and marriage. tonsure means the sun's disc in the east les arabes, dit h rodote, lib. iii, se rasent la tete en rond et autour des tempes, ainsi que se rasait, disent-ils, bacchus (volney, ruines, p. 265. la touffe qui conservent les musulmans est encore prise du soleil, qui, chez les egyptiens, tait peint, au solstice d hiv

gr al, or holy gr ale. the engraving at p. 340 gives the mystical idea, or suggestion, of the round table of the knights of king arthur, which is again typical of the san gr al. the romance of guyot, or at least the traditional fable of the san gr al, spread over france, germany, and england. in the. twelfth century the dogma of transubstantiation not being yet defined by the church, the chalice, the mark of the knights templars, had not the deep mystic meaning which it received in the following century. the graal signifies a vase. the san gr al is identified with the vessel, in which jesus celebrated the holy supper, and which also was used to receive his blood flowing from the wound inflicted upon him by the centurion longinus. walter mapes, the historian of the san gr al, ascribes to it

JESSUP MK THE CASE FOR THE UFO

ssel a vine or wreath, inlaid also with silver. the chasing, carving, and inlaying are exquisitely done by the art of some cunning workman. this curious and unknown vessel was blown out of the pudding stone fifteen feet below the surface..there is no doubt but that this curiosity was blown out of the rock as above stated..the matter is worthy of investigation, as there is no deception. inlay work the mark of atruscan-lemurians. the london times, for june 22, 1844, reports that some workmen, quarrying rock close to tweed, not far from a place called rutherford mills, had discovered a gold thread embedded in the stone at a depth of about eight feet. a piece of the gold thread had been forwarded to the office of the kelso chronicle. that is a very simple item, indeed! just a wee bit of gold t

arly as if "branded with a hot iron. if a mammal is chosen as the track maker, then how are we to explain the imprints across the roofs of houses and on tops of high walls, let alone the line of single, exactly spaced imprints? one ingenious correspondent suggested that a hopping toad was the mischief-maker! the hopping would explain the single track, and the imprint of the toad's belly and claws the mark there is one single argument against all explanations of the tracks being made by any common animal or bird. the tracks left by such creatures were perfectly familiar to the inhabitants of devon and if such tracks had been anything like those made by well-known animals nobody would have thought twice about it. two unfamiliar species of animals were suggested as possible makers of the trac

KETAB E SIYAH

oke as one before the beneficent monarch of famous shurupuk "o potent king, terrible in wrath" so spoke the barons "have mercy. lamech is slain by your own rod and his armies are driven before your charge or else are crushed beneath. what hope is left to the people of lamech, son of methuselah, but none? against your strength none can prevail. we then submit to your noble will, knowing that it is the mark of the greatest man that he shows mercy where he could destroy. we have opposed you and are defeated and thus do we come before you. we ask that you spare us for you are noble though we be base and foolish. treat kindly with us and it does become you. let us retire from the kingdom between two rivers and return to our western homes. never more shall we come in array for battle to the land

world. great may noah be in the service of god and sinless be he that his service may be greater. god has decreed that all males that would serve him must bear a mark of that service that all may know them as the servants of he that it is well to serve. from every male child of eight days shall you cut the foreskin and thus consecrate the life of that child to god's service. such circumcision is the mark of god's favour and it is most right that it should be done. this is the decree of god. thus shall i enact upon you that you might go from this place and so do unto your own sons that god may know them for his own. return hence to this place that i might teach to you what other things are decreed by god" having so heard these words of michael 241 noah did take up his robes that michael mi

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

he opening of the lodge. the c c the preparation. the internal preparation. entering the lodge. the seven steps. the o c the etheric forces. hiram abiff. death and resurrection. the star. the raising of humanity. fire, sun and moon. the villains. the inscription (second edition: our master h. a. instead of hiram abiff) chapter ix the higher degrees the masonic plane. the ceremony of installation. the mark degree. the holy royal arch. still higher. the rose croix. black masonry. white masonry. how to use the powers. our relation with angels. chapter x (chapter ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osiris. the distribution of t

onstructed to receive and transmit in the most effective way the divine force which was called down by their act of devotion. if any member fs thought was ineffectual, the mighty temple-like thought-form was correspondingly defective in one part; but the master of the lodge was usually a clairvoyant priest or priestess who could see where the defect lay, and so could keep his lodge strictly up to the mark. thus these lodges also shared in the same great work of force-distribution, though on a smaller scale than the three grand lodges which were specially entrusted with that task. 74. without some purpose such as this our great masonic effort seems unintelligible. we have in nearly all masonic lodges a beautiful opening ceremony, full of deep symbolical meaning, and when understood it is se

be read from right to left. treated in this way, it yields the initials of our master, the alleged date of his death, and the word and password of the degree. but none but a mason is likely to decipher it. 730. chapter ix 731. the higher degrees 732. the majority of masculine freemasons hold that the craft comprises only the three degrees of e.a, f.c, and m.m, though in english masonry they allow the mark degree and the holy royal arch as nominally extensions of the second and third degrees respectively, and they have also a ceremony of installation for the master of a lodge which is practically an additional degree though it is never called so. 733. among the masculine masons only those who belong to the ancient and accepted scottish rite work the higher degrees, though various other smal

ry high stage of development. but they are clearly intended to provide for two distinct types of people- for the many and the few. for the ordinary man of the world the three degrees of craft masonry are all-sufficient; when he has learnt the lessons which they have to teach, he is no longer the ordinary man; he stands high above the average. if he can supplement them by the knowledge conveyed by the mark degree and the holy royal arch, he has a rule of life and a philosophy which will carry him creditably through the rest of this incarnation, and ensure for him a good opportunity of progress in the next. in the royal arch he passes beyond the substituted secrets and learns the genuine word which has so long and so unhappily been lost. for the true word is the name of god, and those who en

symbolism hidden behind the other s c s. the b c s c is that of a mighty and dignified monarch singling out one upon whom he is about to bestow a favour; the p c l c and the s c of s c give most valuable hints as to what should be the behaviour of the master in the chair, and the s c of a m c of a c and sc c well expresses the courtesy and dignity which should characterize his every action. 742. the mark degree 743. in the mark degree the aspirant is encouraged to add to that general growth which is expected of all masons the disclosure of whatsoever special talent or power he may happen to possess, in order that his abilities may thus be at the disposal of his brethren and be used for the benefit of his lodge, so that such work as passes through his hands may bear upon it the mark of his

or power he may happen to possess, in order that his abilities may thus be at the disposal of his brethren and be used for the benefit of his lodge, so that such work as passes through his hands may bear upon it the mark of his private characteristics, and thus be recognized from all others. thus to develop his talent, not for self-glorification but for the good of his brn, is the special duty of the mark mason; while the work of the mark master is to find in those under his charge talents as yet unsuspected even by their possessors, and to draw them out under his kindly and fostering care. 744. at the same time the neophyte is taught by the ritual the necessity of humility and patience. he makes a k c s c, a beautiful and excellent piece of work, but one for which the builders are not yet

he stream which is the first of the great initiations, and the m.m. as typifying the fourth step, the initiation of the arhat. 750. the characteristic of the f.c. degree is service; all its five stages are forms of service, and they lead up to that condition in which the candidate fs hands are perpetually free to take up whatever tools may be needed at the moment in the work of helping others. as the mark degree is recognized as having originally been part of the f.c, ex. and perf. bro. wood takes the mark man and the mark master as respectively symbolizing the second and third of the great initiations, thus leading up very satisfactorily to the m.m. degree, which is obviously a foreshadowing of the arhat stage. 751. he also finds in the hindu system an interesting analogy to the teaching

mark degree is recognized as having originally been part of the f.c, ex. and perf. bro. wood takes the mark man and the mark master as respectively symbolizing the second and third of the great initiations, thus leading up very satisfactorily to the m.m. degree, which is obviously a foreshadowing of the arhat stage. 751. he also finds in the hindu system an interesting analogy to the teaching of the mark degree. the man who has entered upon the first stage of the path proper is called parivrajaka, the wanderer, and this is taken to signify that the initiate has no real home, no foundation or anchorage in this physical world. as it is expressed in a hymn: gi fm but a stranger here; heaven is my home. h he has realized the first part of that quotation, but not quite yet the second; he feels

to act upon the greater plan of the ego, which is superior to the portion incarnated. but the overseers will not permit him to follow his vision to the neglect of the lower work in the inferior part of the plan which he has still to do. he must not lose sight of his vision, but yet must humbly submit himself to the duties which remain to be done on ordinary lines. 755. the holy royal arch 756. as the mark degree is an extension of the f.c, so is the holy royal arch of jerusalem a logical continuation of the m.m. degree. i am intentionally putting aside all consideration of the elaborate confusion of its history, though i have introduced a few notes about it into my second volume, glimpses of masonic history. suffice it to say here that all the higher degrees, to which i am referring in thi

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

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 present generation, and they are therefore those which are worked at pr

asian and titus. from these collegia it has been handed down with singularly little change in essentials to our modern lodges. 294. besides the three craft degrees which formed the main structure of the jewish mysteries, there were also other masonic traditions handed down from egypt. that which is now the holy royal arch had its place in the working, while the ideas contained in what we now call the mark degree were associated with the 2 as the arch was with the 3. although in english working the period of the arch is represented to be that of zerubbabel and the second temple, the irish chapters refer the whole legend to the days of king josiah, while the royal arch of enoch, which differs considerably in detail, though the symbology has the same significance and purpose, is described as

direction of the cult for the rest of their lives. 420. it is not easy to trace exact correspondences between these seven stages and our own degrees, because of the difference between the systems. the corax is fairly parallel with the e.a, and the cryphius and miles with the f.c, the latter being distinguished from the former by additional knowledge which may not inaptly be compared with that of the mark degree. these three classes together were regarded to some extent as servitors; the next stage, leo, was the first whose members were called participants and admitted to the mithraic sacrament. we may consider the three stages of leo, perses and heliodromus as divisions of the m.m. degree; the first gave access to the full fellowship of the mithraic brotherhood, the second passed him who

the pillars in the choir and sanctuary are depicted making masonic s s, notably the f.c.h.s, the g. and r. s, and several s s now associated with the rose-croix, knights templars, and other high degrees in freemasonry(*an outline history of freemasonry, j. s. m. ward, p. 34) in the town-hall at basle there is a fresco by hans dyg, painted in 1519, in which we may see the same s s, and also one of the mark degree. king solomon s knot is the traditional name among the italians of to-day for the elaborate interlaced stonework executed by the comacine masters up to the eleventh century. it consists always of a single strand woven and interwoven in the most complex and beautiful designs. leader scott calls it that intricate and endless variety of the single unbroken line of unity- emblem of the

he tells us of the existence of an assembly of royal arch masons at york- from which city the degree was introduced into dublin; that it was known and practised in london some small space before; and that the members thereof were an organis d body of men who have passed the chair(*quoted. loc. cit. p. 199) 640. we have already seen how in ancient days the royal arch was associated with the 3, as the mark was with the 2; and both these items of ceremonial appear to have been included in that corpus of tradition which reached anderson in 17i7 or thereabouts, and to have been worked in private in certain of the lodges from time immemorial, although they do not seem to have been formally sanctioned by the grand lodge. the first exoteric mention of the mark degree occurs in the minute-book of

rs and royal arch besides blue degrees. stephen morin received from the council of the emperors the rank of inspector-general and a commission to establish the rite of perfection in america. 1763 stephen morin founded the rite of perfection in san domingo. 1766 a chapter of true and ancient rose croix masons was established at marburg, germany, by f.j.w. schroder. 1769 earliest known reference to the mark degree occurs in the minute book of a royal arch chapter in portsmouth. 1770 stephen morin created a council of princes of the royal secret 25 at kingston, jamaica. 1772 louis claude de s. martin created knight of the rose-croix by marlines de pasqually, at bordeaux (period of the jews) morin conferred the rank of inspector-general upon franklin of jamaica, he in turn upon moses hayes of

eral deriving their succession from the supreme coucil of france. 1902 mrs. annie besant was initiated into co-masonry. consecration of first co-masonic lodge in co-masonry introduced into america, both craft and higher degrees. england (human duty no. 6) during the next few years the english succession of installed masters was introduced into co-masonry by installed masters of the english craft. the mark and the holy royal arch were likewise introduced. the craft rituals were brought into line with english workings. the higher degrees were also introduced into english co-masonry. 1914 the rt. rev. j. i. wedgwood received the degrees of prince patriarch grand conservator 33, 95 of the rite of memphis; absolute grand sovereign 33, 90, of the rite of mizraim; and sovereign grand inspector ge

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

e from a letter written by a georgia woman appears on the ship of fools website: a myth i heard as early as 1973, and have heard repeatedly over the years, concerns a giant computer in belgium, taking up the space of a city block, and housed in a building. the name of the computer is the beast, and reportedly information on everyone in the world is kept on it. this means that when we have to take the mark of the beast, the antichrist government can track us down. high school teachers talked 24 beast of the yellow night about it, as well as it being fodder for several sermons i heard as a teenage person. supposedly, the beast a nickname taken from the description of endtime events contained in the book of revelation tracks every person on earth. in some versions of the tale, the computer is

monic life) of its own. this devilish computer is part of a diabolical plan to imprint id numbers on the hands or foreheads of every man, woman, and child. this will be so the so-called mark of the beast mentioned in revelation: it causes all, both small and great, both rich and poor, both free and slave, to be marked on the right hand or the forehead, so that no one can buy or sell unless he has the mark, that is, the name of the beast or the number of its name (rev. 13:18 17. the story was particularly promoted by an article printed in christian life in 1976.months later, the magazine was contacted by joe musser, a christian writer. musser explained that the beast computer was a fiction he created as part of his novel, beyond a pale horse, and for the screenplay for the rapture, a film b

ompanied by a liturgy that imaginatively equates the devil s mark with the biblical mark of the beast: the celebrants (apostates) either perform this ritual in robes, or nude. after gathering outside of temple space, the deacon addresses the group. deacon: none may partake of the bounty of the dreaming lord until they have taken his mark. those who would gain his blessings come forward to receive the mark of the beast. each apostate goes in turn to receive the mark, which is stamped onto their left hand. last of all, the deacon stamps the priest, who in turn stamps the deacon. the apostates then follow the priest and deacon into the temple space. later in the same rite, the notion of the devil s mark is further extended to encompass the mark of cain: priest: if any wish to abstain from the

turn to receive the mark, which is stamped onto their left hand. last of all, the deacon stamps the priest, who in turn stamps the deacon. the apostates then follow the priest and deacon into the temple space. later in the same rite, the notion of the devil s mark is further extended to encompass the mark of cain: priest: if any wish to abstain from these festivities, let them leave now, although the mark of the beast is permanent upon their souls and was inscribed there even before they took it at the gate of the temple. all: for we are the descendants of cain. as indicated by the title of the ritual, the core of this black mass is a symbolic recrucifixion of jesus, who is portrayed in the liturgy as a false messiah. see also satanic ritual abuse for further reading: guiley, rosemary elle

LIBER CLXV A MASTER OF THE TEMPLE

nder the impression that as soon as any one happened along into samadhi, he was to yawn his nunc dimittis. this incident should be a warning to all those in charge of authority that they must in no wise vary the strict instructions of the order, however obvious may appear the advantages of doing so. the result of frater p.a. s presumption in trying to train frater v.i.o, instead of pressing on to the mark of his own high calling, was that he simply dropped out of the order altogether, leaving himself as a memorial only this ridiculous episode, in which he appears as a small boy who should have hooked a tarpon when he was fishing for catfish. had he adhered to the rules of the order, attended solely to his own business, and forwarded v.i.o. s record to his superiors, who were competent to i

LIBER CXX

nditions by which magisteri appoint adepti to help zelators, and notes that the general plan of the o.t.o. is to be put before all members of the order( of thelemites. ritual cxx called "of passing through the tuat. 23(1,1 (members assembled, clothed, throned) enter the hierophant (all rise and salute him) the "ceremony of recognition" followeth. but all, or one, shall show on entering the temple the mark of the beast lest the guardian of the temple be hasty with them. all words and numbers affirmed (crieth the hierophant or magus "abrahadabra. hail unto thee, heru-ra-ha, ra-hoor, abrahadabra lord of the day! the dark of the sun is sunk in the waters of amentet. let there be a gathering of the lords of silence" 111-11111-111 (he knocketh, he riseth, and giveth the 3 signs of. taking the we

LIBER LXVII THE SWORD OF SONG

ts original title was .crowleymas day. it was issued privately in paris in january 1903. it and .science and buddhism. are added to complete the logical sequence from 1898 till now. all, however, has been repeatedly revised. wherever there seemed a lacuna in the argument an insertion was made, till all appeared a perfect chrysolite. most of this was done, while the weary hours of the summer (save the mark) of 1902 rolled over camp misery and camp despair on the chogo ri glacier, in those rare intervals when one.s preoccuption with lice, tinned food, malaria, insoaking water, general soreness, mental misery, and the everlasting snowstorm gave place to a momentary glimmer of any higher form of intelligence than that ever necessarily concentrated on the actual business of camp life. the rest

buddhism 110 of the metaphysical and religious theories which have been built upon the facts here stated, i have nothing to say in this place. the facts are not at the disposition of all; from the nature of the subject each man must be his own witness. i was once twitted by some shallow-pated person with the fact that my position cannot be demonstrated in the laboratory, and that therefore (save the mark) i must be a mystic, an occultist, a theosophist, a mystery-monger, and what not. i am none of these. the above criticism applies to every psychologist that ever wrote, and to the man who makes the criticism by the fact of his making it. i can only say .you have your own laboratory and apparatus, your mind; and if the room is dirty and the apparatus ill put together, you have certainly no

LIBER SAMEKH

s in his character, and for the solution or sweeping-away of those tangled weeds of prejudice which hamper him from freedom to act as he will. similar applications of the remaining invocations will occur to the adept who is ready to use them. section f the adept now returns to the tiphareth square of his tau, and invokes spirit, facing towards boleskine, by the active pentagrams, the sigil called the mark of the beast,23 and the signs of l.v.x (see plate as before) he then vibrates the names extending his will in the same way as before, but vertically upward. at the same time he expands the source of that will.the secret symbol of self.both about him and below, as if to affirm that self, duplex as is its form, reluctant to acquiesce in its failure to coincide with the sphere of nuit. let h

tta h (liber vi) in the yorke copy of the goetia, in addition to the names and sigils mentioned in the previous note, at the head of each elemental section is a stick figure in the appropriate elemental grade sign, along with the appropriate invoking elemental pentagram and hebrew name (again, see gliber vi, h cap. iv, for these. at the head of the aoth abaoth &c. section are shown the lvx signs, the mark of the beast (see note below) and the invoking active spirit pentagram with hyha; no signs, pentagrams or names are given for the ieou pur iou &c. section. 22 i.e, the phallus. 23 in yorke fs transcript of crowley fs notes on the gpreliminary invocation h this is given as the gsun and moon conjoined with two witnesses h, i.e: y 24 even if we follow aune fs translation of this line: ghe is

LIBER V

throne; their words shall illumine the worlds. 44. they shall be masters of majesty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amenliber v vel reguli a: a: publication in class d. being the ritual of the mark of the beast: an incantation proper to invoke the energies of the aeon of horus, adapted for the daily use of the magician of whatever grade. the first gesture. the oath of the enchantment, which is called the elevenfold seal. the animadversion towards the aeon. 1. let the magician, robed and armed as he may dee to be fit, turn his face towards boleskine, that is the house of the beast 66

so as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii. 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his axis as he passeth each quarter, until he come to the centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast, and cry aiwaz! 20. let him trace the invoking hexagram of the beast. 21. let him lower the wand, striking the earth therewith. 22. let him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if offering it to that child. let him utter

LIBER V VEL REGULI

e powers (in the attitude of phthah erect, the feet together, the hands clasped upon the vertical wand) h "about me flames my father's face, the star of force and fire" i "and in the column stands his six-rayed splendour (this dance may be omitted, and the whole utterance chanted in the attitude of phthah) the final gesture. this is identical with the first gestufiliber v vel reguli the ritual of the mark of the beast v a a publication in class d liber v vel reguli being the ritual of the mark of the beast; an incantation proper to invoke the energies of the aon of horus, adapted for the daily use of the magician of whatever grade the first gesture the oath of the enchantment, which is called the elevenfold seal. the animadversion towards the aon. 1. let the magician, robed and armed as he

from the circle) the asseveration of the spells. 1. let the magician clasp his hands upon his wand, his fingers and thumbs interlaced, crying lashtal! fiaof! aumgn!1 (thus shall be declared the words of power whereby the energies of the aon of horus work his will in the world) the proclamation of the accomplishment. 1. let the magician strike the battery: 3.5.3, crying abrahadabra. the ritual of the mark of the beast 5 the second gesture the enchantment. 1. let the magician, still facing boleskine, advance to the circumference of his circle. 2. let him turn himself towards the left, and pace with the stealth and swiftness of a tiger the precincts of his circle, until he complete one revolution thereof. 3. let him give the sign of horus (or the enterer) as he passeth, so to project the for

o as to suggest a crescent. the head is thrown back (attitude of baphomet, isis in welcome, the microcosm of vitruvius (see book 4, part ii).4 18. let him break into the dance, tracing a centripetal spiral widdershins, enriched by revolutions upon his axis as he passeth each quarter, until he come to the centre of the circle. there let him halt, facing boleskine. 19. let him raise the wand, trace the mark of the beast,5 and cry aiwaz! y the ritual of the mark of the beast 7 20. let him trace the invoking hexagram of the beast.6 21. let him lower the wand, striking the earth therewith. 22. let him give the sign of mater triumphans (the feet are together; the left arm is curved as if it supported a child; the thumb and index finger of the right hand pinch the nipple of the left breast, as if

y consciousness of myself, who am the centre of all, and my circumference the frame of mine own fancy. i am the all, for all that exists for me is a necessary expression in thought of some tendency of my nature, and all my thoughts are only the letters of my name. i am the one, for all that i am is not the absolute all, and all my all is mine and not another.s; mine, who conceive of the ritual of the mark of the beast 9 others like myself in essence and truth, yet unlike in expression and illusion. i am the none, for all that i am is the imperfect image of the perfect; each partial phantom must perish in the clasp of its counterpart, each form fulfil itself by finding its equated opposite, and satisfying its need to be the absolute by the attainment of annihilation. the word lashtal includ

umber of ideas with which we can compare it. every new fact not only adds itself to our universe, but increases the value of what we already possess. in al this .the. or .god. arranges for .countenance to behold countenance. by establishing itself as an equilibrium,10 a the one-naught conceived as l the two-naught. this l is the son-daughter horus-harpocrates just as the other l was the ritual of the mark of the beast 11 the father-mother set-isis. here then is tetragrammaton once more, but expressed in identical equations in which every term is perfect in itself as a mode of naught. sht supplies the last element; making the word of either five or six letters, according as we regard sht as one letter or two. thus the word affirms the great work accomplished: 5 =68. sht is moreover a necess

ess sacramental than the masses of jesus; that the scars of syphilis are sacred and worthy of honour as much as the wounds of the martyrs of mary.12 it should be unnecessary to insist that the above ideas apply only to the absolute. toothache is still painful, and deceit degrading, to a man, relatively to his situation in the world of illusion; he does his will by avoiding them. but the ritual of the mark of the beast 13 the existence of .evil. is fatal to philosophy so long as it is supposed to be independent of conditions; and to accustom the mind to .make no difference. between any two ideas as such is to emancipate it from the thraldom of terror. we affirm on our altars our faith in ourselves and our wills, our love of all aspects of the absolute all. and we make the spirit shin combin

snare of superstition to shreds and broken in pieces the monstrous idol of morality, the murderous moloch which has made mankind its meat throughout history. each fragment of that coprolite it manifest as an image of some brute lust, some torpid dullness, some ignorant instinct, or some furtive fear shapen in his own savage mind. man is indeed not wholly freed, even now. he is still the ritual of the mark of the beast 15 trampled under the hoofs of the stampeding mules that nightmare bore to his wild ass, his creative forces that he had not mastered, the sterile ghosts that he called gods. their mystery cows men still; they fear, they flinch, they dare not face the phantoms. still, too, the fallen fetich seems awful; it is frightful to them that there is no longer an idol to adore with ant

axiom; they are triflers who content themselves with lopping the blossoming twigs of our beliefs, or the boughs of our intellectual instruments. we can no longer assert any single proposition, unless we guard ourselves by enumerating countless conditions which must be assumed. this digression has outstayed its welcome; it was only invited by wisdom that it might warn rashness of the the ritual of the mark of the beast 17 dangers that encompass even sincerity, energy and intelligence when they happen not to contribute to fitnessin- their-environment. the magician must be wary in his use of his powers; he must may every act not only accord with his will, but with the properties of his position at the time. it might be my will to reach the foot of a cliff; but the easiest way.also the speedie

at he could be approached in two ways, and two only? it would be indeed little less that the whole body of his knowledge, implied in the theory of his definition of himself, and confirmed by every single experience. he could receive impressions only be meeting a, or being caught up by b. yet he would be wrong in an infinite number of ways. there are therefore a013 possibilities that the ritual of the mark of the beast 19 at any moment a man may find himself totally transformed. and it may be that our present dazzled bewilderment is due to our recognition of the existence of a new dimension of thought, which seems so .inscrutably infinite. and .absurd. and .immoral. etc..because we have not studied it long enough to appreciate that its laws are identical with our own, though extended to new

h by measure: to him who with labour, courage, and caution giveth his life to understand all that doth encompass him, and to prevail against it, shall be increase .the word of sin is restriction: seek therefore righteousness, enquiring into iniquity, and fortify thyself to overcome it (c) ordo templi orientis key entry, layout and endnotes by frater t.s. last revised 17.07.2004 e.v. the ritual of the mark of the beast 21 transcriber.s notes. this ritual was first published in appendix vi of magick in theory and practice (hereafter cited as mtp; it was written in 1921 at the abbey of thelema. a slightly earlier version with a measure of audience participation and different elemental quarter markouts exists in typescript. the mtp publication omitted all the figures. it was reprinted in the c

LIBER XLI THIEN TAO

er. gi have been taxed with assaulting what is commonly known as virtue. true; i hate it, but only in the same degree as i hate what is commonly known as vice. gso it must be acknowledgged that one who is but slightly unbalanced needs a milder correction than whoso is obsessed by prejudice. there are men who make a fetish of cleanliness; they shall work in a fitter fs shop, and learn that dirt is the mark of honourable toil. there are those whose lives are rendered wretched by the fear of infection; they see bacteria of the deadliest sort in all things but the actual solutions of carbolic acid and mercuric chloride with which they hysterically combat their invisible foemen; such would i send to live in the bazaar at delhi, where they shall haply learn that dirt makes little difference afte

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

a crown and that it still exists as the imperial diadem of a european house. still another story has it that the bit on the bridle of constantine's horse was a passion nail. it is improbable, however, that the nails were made of iron, for at that time it was customary to use sharpened wooden pegs. hargrave jennings, in his rosicrucians, their rites and mysteries, calls attention to the fact that the mark or sign used in england to designate royal property and called the broad arrow is nothing more nor less than the three nails of the crucifixion grouped together, and that by placing them point to point the ancient symbol of the egyptian tau cross is formed. in his ancient freemasonry, frank c. higgins reproduces the masonic apron of a colossal stone figure at quirigua, guatemala. the cent

MICHAEL FORD A RITE OF THE WEREWOLF

e aniza tribe migrated to spain which brought some aspects of the witch-cult to europe. other middle eastern sects which marked themselves as walkers between worlds were the maskhara (called also dervishes, being a sect which were marked on the skin (mabrush) and intoxicated with the thorn apple, the same as mandrake. both contain alkaloids and cause the sensation of flying. in the western world, the mark of cain is this very marking which initiated the body into the witch-cult through the witches sabbat practice. in a left hand path perspective, the initiate would seek to discover what is essentially real or tangible about his or her being, what they consider to differ them from the natural order. once this has been established in a basic sense, the antinomian or luciferian vision of rebe

MICHAEL FORD BOOK OF CAIN

ing with such arts, lilith then revealed a darker path. lilith drank the blood of man, and bred her children from their seed, taken from nocturnal congress with those sleeping. desert travelers were drained of life and their children were given to her vampyric children to grow strong. lilith opened the gates for arezura, called the secret place, and the great shadow ahriman came before me. i took the mark of the beast and lilith s mark, being the bloodied caul. lilith bathed in blood, and grew strong and comforted from it. she was isolate and beautiful. kind and pale features would caress one who feared her, then her hand would become blackened talons, covered in course gray hair, and her face become contorted in demonic ecstasy i grew in lust for her, this goddess who was both beauty and

arts of ahriman, who was as darkness. the beast became human flesh, and i was able to become both. i was brought in union and great ecstasy the harmony of the celestial heights of my father s realm, being the air and fire. i was also shown and taught the arts of the lower realm, called a secret place known as arezura, that shadow and flame was the mastery over the earth. i was blessed again with the mark of cain which is the distinct mark of our lord the devil, which is the self in perpetual opposition which breeds strength and development. the mark of the devil was the initiation mark of azazel and lilith, which may come as caul or birth mark, this may be passed through the circle from my being touching the initiate, or lilith who is strong in both shadow and flame. i then took forth to

devil by those rites cain became the witch father, born of azazel and lilith. cain is the adversary of flesh, who causes storms and chaos just as set himself. cain tests those upon the path and blesses those who may answer his riddles. it is indeed cain who would feed ones soul to the wolves of the shadows, when the will is weak. invoke cain in isolation and within the circle of those who are of the mark. isolation is a silent wisdom from which the fountain is never dry seek with the cup of emerald. o cain, spirit born of fire and darkness, shadowed initiator! o cain, who wanders the earth from deserts to forests brought forth from the womb, flesh-born son of the dragon and the harlot goddess, mother of witch blood. spirit and lord of the blackened fires of the forge, who tasted the blood

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

and would it nothave been simpler to create man and, thereafter, not expose him to sin?if it is true, as the bible declares and theologians state that the sin involved adamand eve being made conscious of their nakedness, does this mean that god and theserpent and the others that were around were clothed? we read that cain after slaying abel is banished forever by the lord, but is thenendowed with the mark to prevent anyone from slaying him. but why would thelord want cains life spared? how would anyone know cains past deeds and want tokill him? and how could any mark matter one way or another? is there a mark thatatlantis, alien visitation, and genetic manipulation69 what goes on in the bible? denotes that one has committed fratricide? and furthermore, who would be in theposition to kill c

e pray while others tell jokes. some have long hair and tattoos,some rot in jails, and some plant gardens. some change the atomic frequency of the universeatlantis, alien visitation, and genetic manipulation141 epilogue: time to change the road youre on with their songs, while others create music to make angels stop to listen. some teach thegreat mysteries with words, others teach with their eyes:the mark of an immature man is that he wants to die nobly for a cause, while the mark of amature man is that he wants to live humbly for one (william stekel) a cosmically sane man living quietly in society, is worth more than a million screamers forreform (v ernon howard)i would sooner take instruction from the builders of the temple of luxor, than from the cre-ators of napalm (anthony west)w e ar

nd, it really means that he was the ruler of the earth.mark of cainwhat cain received was not a curse, as is commonly portrayed, but the blessing and protection of thelord, his father, enki-samael..the question has been often been posed as to who the lord feared mightwant to kill cain, given that he and his parents were (according to the bible) the only living beings (p.102)gardner concludes that the mark was a sign of royalty that would distinguish cain. it was a coat ofarms to mark his lineage and prestige.the mark of cainthis was called in hebrew malkhut, from the akkadian malku, meaning sovereign (see p. 102) it was the symbol that has become known as the rose cross (rx)commentthis rx, is now pronounced phonetically as rex, the title given to monarchs. it is also the sym-bol one finds

was called in hebrew malkhut, from the akkadian malku, meaning sovereign (see p. 102) it was the symbol that has become known as the rose cross (rx)commentthis rx, is now pronounced phonetically as rex, the title given to monarchs. it is also the sym-bol one finds in the pharmaceutical fields and professions. the ancient annunaki were powerful alchemists/chemists.the cross and the circle this is the mark. it is also the sign for v enus in astrology. this is seen held inverted by the mon-archs. the cross within the circle is found on many churches and architecture. it is also con-nected to the pythagorean squaring of the circle (26)cain= qayin= kingthe word cain gives us king, but it also gives caan, cahen, cohen, kaen, conn, can, etc. all thesemean either priest or serpent (see p. 105)tub

ntine the great, who had definite motives for transferring the arena of jewish his-tory and that of christ to another region altogether. he used christianity as a valuable political asset,selected the east as his empire, and with the aid of eusebius, jerome and others, invented the presentpalestineif this be correct the present day jews, who make a historical claim to palestine are utterlywide of the mark (foreword)platos atlantisplatos famous atlantis, as a matter of fact, knocks conventional geography, and all the history or tradi-tions attached to it, sky-high. ignatius donnelly, in his work atlantis, said truly that the history ofatlantis is the key to greek mythology, as is, indeed, the case (foreword)the word atlantisthe wordpossesses no derivation from any known language of the old

MICHAEL WYNN THE SOUL TRAVELERS

ansformation become what are commonly known as vampires. like all spiritual development, the vampiric rite is irreversible, but unlike the great work, it requires the selling of one s soul to satan; after the vampiric rite, the individual has no chance of redemption, and no chance to enter heaven. from this fact have vampires been rightly labeled the damned. theories and interpretations regarding the mark of the beast abound in religious and conspiracy circles but, in the occult, this phrase has only one meaning: permanent spiritual transformation. it is said that those endowed with the mark of the beast can shape shift into hideous creatures at will (and take on personalities of a more chaotic sort. the fruit of eden has just as many interpretations (and in just as many circles, but in th

s--michael wynn's "the soul travelers" 67 resides invisibly on the individual s left side. what s more, muslims prefer to do clean jobs such as eating and greeting others with the right hand, while relegating the left hand to dirty jobs like cleaning one s house and body. teachings of the right hand path always include a firm belief in right and wrong, and the existence thereof. as stated before, the mark of the beast are those who have sold their soul to satan in exchange for vampiric transformation; this is also called making the black pact or oath. those endowed with the mark of the beast can easily change into the shapes of animals. there is also much speculation about the number 666, and its true meaning. but among the satanists, it has but one meaning: achieving a sort of godhood. th

hild of lucifer and lilith. cain, like his father lucifer, is strongly associated with baphomet and the black man of the sabbat, and has been called the earthly devil. cain is apparently the avatar by which satan visit s the realm of the flesh. cain also represents humanity perfected, as he is both angel and demon. cain is said to be the first born child of witch s blood, and it is he who bestows the mark of the beast. belial [5.10] belial is yet another character who is spoke of as another aspect of satan who rules over hades, other times belial is spoke of as a separate entity from satan. in some accounts, belial was with azazel when he fell from heaven, and was given guardianship over the gates of hell. in other accounts, he fell from heaven before the fall of azazel. he is the ruling p

MICHAEL W FORD NOX UMBRA

rhythm, the magician calls forth the left-handed aspects of the self, the vampyric famulus (latin for familiar) whom is the shadow-drinker, the loa of the grave, whom has survived physical death and is not held in the limitations of flesh alone. the sorcerer by employing the technique of trance-induction by off-beat drumming creates a vortex of sound from which invocation and possesion may occur. the mark of the cross-road is the displaced consciousness of the sorcerer who becomes a gateway to hell (helan, the meeting place of sorcerers and the dead) in luciferian and sethanic witchcraft, the current of vampyrism is explored through the sorcerous aspects of summoning, creating and controlling shadows and wraiths, all connected by the self. before practicing the mentally challenging and dan

eway of the arcana of sleep, from which the twilight brings the nightside of the immortal, those who pass the veil of the birth caul of lilith through the essence of the adversary. the birth caul itseif is a vampyric reference to folklore of europe. called specifically the amniotic membrane, which is a birth caul which almost guarantees in european folk lore that one will return from the dead, is the mark of the vampyric aspect of lilith, the death-mask of awakening towards the nightside. the caul itself as described by adrien cremene gave the following account, published in vampires, burial and death by paul barber "such an infant is born to a woman who has drunk of impure water mixed with the saliva of a demon, or to a woman who, having gone out in the night, her head bare, met a demon w

a of a demon, or to a woman who, having gone out in the night, her head bare, met a demon which gave her a red cap (coiffe) like his own, which cap causes the child to be born with a caul. in an initiatory context which implies the connection of folklore with inspired magical practice, the caul introduced in ritual practice (by a blood coloured cloth, stained with menstrual blood or otherwise) is the mark of lilith and cain, born unto the night within the mysteries of vampyrism. dress in vestments of the moon of the color of the red serpent, a blood red robe and a mask of the dead (in the form of a skull, the bare mysteries which time does not hide nor tell. the human skull is considered as a symbol of baphomet, worshipped by the knight's templar. the skull is also a powerful fetish which

ween the dual essence of azoth, from which the toad awaits, shall the secret gates be opened "i call upon thee, satandar and asentacer, i summon thee forth phantom of darkness, i call forth the spirit of the werewolf, beast of darkness and shadow. send now the gray shape which makes men tremble. sah zrizzu usha bapesta zrazza" take the wolf/dog skull and use the teeth to mark the left breast with the mark of the werewolf "i mark myself with the kiss of the devil, that i may transform in spirit unto the phantom shade of the night, i shall become the wolf" take now the belt, and face the altar "from the devil shall this belt be given, and i shall wear with pride. whilethe skin of the wolf and the beast is upon me, i acknowledge then that iam of seraph blood, and i am of lucifer ian birth. i

f the skull- cup of az, dragon goddess of the abyss "i summon thee by the many names of thy calling- drakul, lamiae, empusae, lilitu, naamah, nachtzehrer, from the many names of your palace in the corpse roads, whom approaches with the howling of wolves, who gathers the shades from the tombs. kali, whom dances upon the corpses of false kings and resides in the cremation grounds, i summon thee "by the mark of cain, given by baphomet, the horned initiator of the circle, i summon your presence, blackened horseman who rides upon the ghost- ways speaking with the dead "by the owl, sacred unto noctulia- hekate, known in this circle as lilitu, ghost and phantom keeper, who shall gather the manes from the grave, fly now unto this circle "by the vulture, who shall feast upon the corpse of those asp

od of the night "o' blood drinking whore, whom by the essence from the crossroads, who has survived beyond the grave, take now your throne upon the great dragon arimanius, offer unto me the chalice of life, that which shall sustain our flesh and spirit-az, i summon thee "o' night haunting consort of the serpents of the abyss, whom takes theform of owls and beasts, lilitu, witch queen of the caul, the mark ofcain- lilitu- bless this grave shroud- walk with me in dreams "i seek now to enter black eden, as the form of belial, wolf- cloaked and bat- winged, in the phantom dream shall i arise from the blackened earth of the tomb, by the in-between of life and death, i have come into being "zrazza usha umpestu zrazza "i pledge myself to the vampyric path, that which shall rely upon my strength o

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

e poem displays the alphabet of desire which presents the language of making and the subconscious spells made flesh. the sigils are aligned within two trapezoids crowned by cain the adversary and the apep demon of chaos, surrounded by sigillic formulas of antinomian self-deification; the making of the luciferian mind through solitude and isolation. this is a process of developing the self through the mark of cain[5] and the declaration of separation from the natural order. this allows the magician to grow without outside and society crippling dogma. the sigillic drawings of lilith and samael-asmoday (a mask of shaitan-iblis) are the separate initiators of the path, lilith who comes as the vampyric succubi and the moon dwelling force of water and earth, via the north winds (symbolic of dark

MORALS AND DOGMA

the brayings of its asses, as well as to the golden oracles of its wise and great men. even the despotic old kings allowed their wise fools to say what they liked. the true alchemist will extract the lessons of wisdom from the babblings of folly. he will hear what a man has to say on any given subject, even if the speaker end only in proving himself prince of fools. even a fool will sometimes hit the mark. there is some truth in all men who are not compelled to suppress their souls and speak other men's thoughts. the finger even of the idiot may point to the great highway. a people, as well as the sages, must learn to forget. if it neither learns the new nor forgets the old, it is fated, even if it has been royal for thirty generations. to unlearn is to learn; and also it is sometimes need

chah, the dry earth. how we read it, i need not repeat to you. the cross [illustration: glyph] was the sign of the creative wisdom or logos, the son of god. plato says "he expressed him upon the universe in the figure of the letter x. the next power to the supreme god was decussated or figured in the shape of a cross on universe" mithras signed his soldiers on the forehead with a cross [glyph] is the mark of 600, the mysterious cycle of the incarnations. we constantly see the tau and the resh united thus [glyph. these two letters, in the old samaritan, as found in arius, stand, the first for 400, the second for 200-600. this is the staff of osiris, also, and his monogram, and was adopted by the christians as a sign. on a medal of constantius is this inscription"_in hoc signo victor cris [g

most ancient copies of the septuagint translate the passage. this _tau_ was in the form of the cross of this degree, and it was the emblem of _life_ and _salvation. the samaritan _tau_ and the ethiopic _tavvi_ are the evident prototype of the greek [greek: t; and we learn from tertullian, origen, and st. jerome, that the hebrew _tau_ was anciently written in the form of a cross. in ancient times the mark _tau_ was set on those who had been acquitted by their judges, as a symbol of innocence. the military commanders placed it on soldiers who escaped unhurt from the field of battle, as a sign of their safety under the divine protection. it was a sacred symbol among the druids. divesting a tree of part of its branches, they left it in the shape of a tau cross, preserved it carefully, and con

he final result of all the concords and discords of the universe: and be charitable as god is, toward the unfaith, the errors, the follies, and the faults of men: for all make one great brotherhood. instruction _sen. w. brother junior warden, are you a prince of mercy _jun. w. i have seen the delta and the holy names upon it, and am an ameth like yourself, in the triple covenant, of which we bear the mark _qu_ what is the first word upon the delta _ans_ the ineffable name of deity, the true mystery of which is known to the ameth alone _qu_ what do the three sides of the delta denote to us _ans_ to us, and to all masons, the three great attributes or developments of the essence of the deity; wisdom, or the reflective and designing power, in which, when there was naught but god, the plan and

a) of the gnostics. magnificence [al, the symbol of which was the lion's head. and victory and glory[_tsabaoth, which are the two columns jachin and boaz, that stand in the portico of the temple of masonry. to the christian mason they are the first three letters of the name of the son of god, who died upon the cross to redeem mankind _qu_ what is the first of the three covenants, of which we bear the mark _ans_ that which god made with noah; when he said "i will not again curse the earth any more for man's sake, neither will i smite any more everything living as i have done. while the earth remaineth, seed-time and harvest, and cold and heat, and winter and summer, and day and night shall not cease. i will establish my covenant with you, and with your seed after you, and with every living

MOTTA MARCELO THE COMMENTARIES OF AL

s the universe. see liber 418. l is the letter of libra, balance, and 'justice' in the taro. this title should probably be al "el, as the 'l' was heard of the voice of aiwaz, not seen. al is the true name of the book, for these letters, and their number 31, form the master key to its mysteries. with regard to the above note by a.c, serious students should consult liber v vel reguli, the ritual of the mark of the beast, for a more thorough analysis of the word al. the first chapter 1. had! the manifestation of nuit. the theogony of our law is entirely scientific: nuit is matter, hadit is motion, in their full physical sense. they are the tao and teh of chinese philosophy; or, to put it very simply, the noun and verb in grammar. our central truth beyond other philosophies is that these two i

trusted to us "what shall it profit a man if he gain the whole world and lose his own soul" the nature of man is individual. no two faces are identical, still less are two individuals. unspeakable is the variety of form and immeasurable the diversity of beauty, but in all is the seal of unity, inasmuch as all cometh from the womb of nuit--to it returneth all. the apprehension of this sublimity is the mark of divinity. knowing this, all is liberty; ignorant of this, all is bondage. as no two individuals are identical, so also there can be no identity between the quintessential expressions of the will of any two persons; and the expression of each person, in the first instance, as his purely physical prerogative, is his sexual gesture. one cannot say that any significance of that gesture is

homo sapiens, like the ears of the ass or the slime of the slug. that we reason as we do merely proves that we cannot reason otherwise. we cannot move the upper jaw; it does not follow that the idea of motion is ridiculous. the limitation hints rather that there may be an infinite variety of structures which the jaw cannot imagine. the metric system is not the necessary mode of measurement. it is the mark of a mind untrained, to take its own processes as valid for all men, and its own judgments for absolute truth. our two eyes see an object in two aspects, and present to our consciousness a third which agrees with neither, is indeed, strictly speaking, not sensible to sight, but to touch! our senses declare some things at rest and others in motion; our reason corrects the error, firstly by

ethren; as are those homosexuals of the type that tries to resemble a woman. such people deny expression to the opposite polarity of their nature. what attracts a man to a woman is, odd as this may seem to the profane, his own femininity, as what attracts a woman to a man is her own masculinity. the polarity of the vehicles is inverted. this subject is too complex for treatment here, but remember the mark of set, the mark of satan, the mark of the beast: moon and sun conjoined "tear down that lying spectre of the centuries" it is most necessary that false modesty be eradicated from the animic life of our race. the only way to do this is to balance it by its opposite. a nun, be it roman catholic, buddhist, or of any other cult, is not a chaste woman if she automatically abstains from sexual

does well to discard such 'indispensable' and 'proper' things as a waterproof and a blackthorn for a turban and a dagger. the 'moral' man is living by the no-reason of laws, and that is stupid and inadequate even when the laws still hold good; for he is a mere mechanism, resourceless should any danger that is not already provided for in his original design chance to arise. respect for routine is the mark of the second-rate man. this does not mean that routine is not proper and fitting in its place; but when routine any routine becomes dogma, someone's mind has curled up and gone to sleep "the law was made for man, not man for the law" is the voice of commonsense. the 'immoral' man, defying convention by shouting aloud in church, may indeed be 'brawling; but equally he may be a sensitive w

i was swimming strongly enough. i found xaipe a'.a, 718 "hail to the a'.a. i gracefully acknowledged the greeting to our holy order, but went on with my search. there is no such word as axpicta "unchristlike things; only blind bigotry could be satisfied with so crude an invention. then came xapa h, 713, an engraved character. that was a true name for the stele; if i suffixed ad, 5, it might read "the mark of hadit. but i did not feel inwardly that thrill of ecstasy that springs in the heart, or that dawn of amazement that kindles the mind, when truth's sheer simplicity takes form. there is a definite psychological phenomenon which accompanies any important discovery. it is like first love, at first sight, to the one; like the recognition of a law of nature, to the other. it inflames one wi

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

imoire 3: wiccan money spells how to cast spells that really work thank you letter #1 practical witchcraft the magic word that will bring money to you the green candle spell thank you letter #2 the magic power of chants the golden square spell spell brings needed money the devil s treasurer thank you letter #3 what will happen after casting your spells and working your rituals? 4: sex magic today the mark of the beast< thank you letter #4 the demon of lust thank you letter #5 the occult seduction spell thank you letter #6 a magical threesome thank you letter #7 magical aphrodisiacs the black candle of love thank you letter #8 sex magic for couples 5: ancient secrets of the cabala the tree of life the power of the spheres the sacred names of power the middle pillar circulation ritual using

cently initiated member of the coven) is elected to satisfy the sexual demands of the coven master. she is carried to the altar, laid down and surrounded by black candles, and worshipped by the more virile men of the coven. she is stroked, kissed and otherwise stimulated until her passions are aroused. only then is she brought before the coven master who copulates with her, until he is exhausted. the mark of the beast aleister crowley, an infamous black magician of the 1920s, was< dubbed by the daily express the wickedest man who ever lived and came to believe that he was the biblical beast of the revelations. he was, for a short time, a member of the hermetic order of the golden dawn, but his true interest lie in the oto (ordo templis orientis, a german order involved in sexual magic. he

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

1356) were still written in french. throughout the middle ages on into the renaissance, french was also the international language of crafts and the esoteric language that craftsmen used. thus it is in france where we actually must look to find the origin of this term.1 in the middle ages the word franc served not only to qualify what was free in opposition to that which was servile and what bore the mark of purity and high quality, but it also and more specifically designated every individual or property that was exempt from manorial servitudes and laws. thus a franc-alleu was a land completely owned as property and owing no lord any right, faith, homage, or investiture. opposite the franc-alleu were the servile status and the fief that made [corvee is the unpaid labor owed by peasants an

d in the establishment of modern freemasonry on the continent, especially in france [saint clair was eventually anglicized to sinclair. trans] 238 from the art of building to the art of thinking in 1670, more than three quarters of the members of the aberdeen lodge were not professional masons and the laws and statutes specified that this speculative membership was exempt from the collecting box, the mark, the banquet, and the pint of wine. they paid no fees* the cohabiting cultural and social differences and differing objectives of the two groups did not fail to cause problems at times. the freedom and independence of the lodges as a whole led to the formation of certain lodges composed solely of nonoperative members. the first such case cited is the lodge constructed in 1702 by eight lan

ONYX TABLET OF SET

er religions may only be reactionaries incapable of becoming. we don't base our metaphysical conclusions on faith and those accustomed to that kind of thinking are poor candidates. with the obvious remark that we don't want habitual criminals, the mentally ill or the infiltrator with an anti-setian agenda, i have trust in the heightened awareness of the setian priesthood to not err too widely off the mark. even the very act of meeting candidates allows the temple to have more information at our disposal. this will finetune our entire understanding of what the temple is attracting and how we can choose our new initiates more carefully.as the priesthood shares war stories from these experiences we will broaden our ability to do this with increasing skill. you may want to keep a few notes rep

for you to succeed. thirdly it lets you know that you are a person of real worth, and fourth it reminds you of how far you need to go in order to achieve your long range goals. this is related to #2. 5. sense of humor. if an initiate cannot laugh at his or her own mistakes, they should give up trying. if they can't laugh at the world, they will go mad. laughter is the banister of obsessions, and the mark of someone sure of their sovereignty. 6. openness. many people are so insecure that they lead lives to tight that magic couldn't break in even if from the prince of darkness itself. they have rules about what to eat, when to sleep, who to fuck, what to read, how to vote- until every second of their life is filled. the lhp initiate because of faith that his or her magic will open doors for

PHOSPHORUS

anubis the mask of the shades of the dead and the gateway of twilight. 1. mephistopheles, how this daemon represents both earth and spirit and the unity within. the evocation and invocation of mephistopheles to absorb a hidden atavistic knowledge of the daemonum of the earth. see mephistopheles conjuration by michael w. ford 2. the assumption of the flesh of the devil, the power of initiation and the mark of the devil as a rite of passage. the god form of satan the adversary is to understand the fallen aspect of darkness to the 12 rise into the dark light, thus a balanced initiation of flesh and spirit. see book of the witch moon. 3. the astral sabbath, dedication to, preparation and emergence into the astral plane. complete records and insight through including if famulus attends the self

ey unto the mysteries and reality of the witches sabbat. envision a gateway opening forth a shadowed figure arises before you this is the black man of the sabbat, the initiator who you shall seek to become like- i salute thee spirit of blackened flame, i come unto thee as clay but which holds a spark. with thy stave immolate my being with the cunning fire, that i shall awaken in the bloodied caul the mark of cain. face now the four directions- from the south, fiery essence of the darkness, satanas i do summon thee, i shall descend into the pleasure fields of midnight and noon i shall taste thy ecstasy of being! from the east, air and shadowed illuminator lucifer, crowned in emerald light, king of the circle of the wise do illuminate me, by dreaming and waking guide me into the astral plane

y guide and blacksmith who shall light my fire of being! i affirm samael-azazel as my fiery initiator of becoming in the light of the sun! i affirm lilith hecate as the night initiator and goddess of the moon! i affirm my awakening into the throne of baphomet! visualize cain coming forth, bearded and horned with one hammer and a bloodied hand he reaches forth and places an x in blood on your brow the mark of the witch. cain now shines with a violet light, a fire which is both brilliant and darkly beautiful. behold, i am encircled in the witch fire this shall become the serpent path of leviathan! i look forth now to the light in the darkness! behold, lilith emerges to look to her child, my very being dedicated to her. visualize lilith approaching you, she casts a red cloth over your head, t

then as light for an equal time. relate both to you personally and how you are becoming in this light reflect on who you were and where you are going. 5. the algol sigil is the fiery and diabolic essence of isolate consciousness, the eye and heart of set, ahriman and hecate. it is both daimon and seraph, a mirror and a gate of hell. meditate and focus upon this mirror. 6. the sigil of lucifer is the mark of the rebellion of spirit, the separation of ain soph (limitless light) to the dual ecstasies of shadow and flame. mark thy soul/spirit/consciousness with the sigil of adonai, the lord of the earth called also shaitan. 7. baphomet is the god form of the luciferian path, enfleshed as the witch begetter and the lord of the blackened fires of the forge. the black man of the sabbat is the on

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

abramelinbears the intrinsic stamp of genius or uniqueness. nothing that dr. william wynn westcott wrote is exempt from the same criticism. his book on the kaballah is simple, clear and informative-but it bears no resemblance to the peculiar quality or character of the golden dawn documents which i suggest contain the hallmarks of genius. whoever was the originator of the golden dawn system left the mark both of genius and uniqueness on every phase of the work. he is still unknownhe, or a line of continental rosicrucian adepts, or. we do not know! volume 111 (of the first edition) contains the 2-2 document, which the student will recognize as being a finely structured analysis of the neophyte ritual, breaking it down into several movements and sections. this then serves as the basis for t

RELIGIOUS TENANTS OF THE YEZIDI

i am he to whom the lord of heaven said: thou art the ruler and governor of the universe. and i am he who manifested some of my wonders, and some of my virtues are seen in the things that exist. and i am he to whom the flinty mountains bow, they are under me, and ask to do my pleasure. and i am he before whose majesty the wild beasts wept; they came and worshipped and kissed my feet. i am adi of the mark, fr. 2 a wanderer, the all-merciful has distinguished me with names. and my seat and throne are the wide-spread earth. in the depth of my knowledge there is no god but me. these things are subservient to my power. how, then, can ye deny me, o mine enemies? do not deny me, o men, but yield, that in the day of the resurrection you may be happy in meeting with me/ fn. 1. the fa ade of the te

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

ization. then it is imprinted on the astral light by means of the signs of writing or speech; it influences other minds by reflections upon them; it is refracted by crossing the diaphane of other men; it assumes new forms and proportions; it is translated into acts and modifies the world: this is the last degree of realization. men who are born into a world modified by an idea bear away with them the mark thereof, and it is thus that the word is made flesh. the mark of the disobedience of adam, preserved in the astral light, could be effaced only by the stronger mark of the obedience of the saviour, and thus the original sin and redemption of the world can be explained in a natural and magical sense. the astral light, or soul of the world, was the instrument of adam's omnipotence; it becam

ing authorities. long and patient observations, conclusive comparisons, frequently repeated experiments, must have led the old sages to their decisions, and to refute them the same labour must be undertaken from an opposite standpoint. paracelsus was perhaps the last of the great practical astrologers; he cured diseases by talismans formed under astral influences; he distinguished upon all bodies the mark of their dominant star; there, according to him, was the true universal medicine, the absolute science of nature, lost by man's own fault and recovered only by a small number of initiates. to recognize the sign of each star upon men, animals and plants, is the true natural science of solomon, that science which is said to be lost, but the principles of which are preserved notwithstanding

RUBY TABLET OF SET

veral minutes i am sketching the card carefully and making notes relating to color, shape, size, and geometry. i am careful to maintain proportional references. the strong sexual symbolism is maintained through essentially similar shapes. almost all of the colors, however, have been changed. the card is much brighter than the preceding design of crowley, yet there are many points on which he "hit the mark" accurately. the two ellipsoids at the base of the cards are maintained, albeit in different colors and with different characters contained within them. the left ellipsoid is green [viridian] with a large red [cadium deep "star-burst" at its center. the right ellipsoid carries within it an exact copy of the set figure as he appears on the temple's stele of xeper, but in color. set himself

better. also needed is some sort of stiff cardboard or posterboard, a straight edge, and a knife or scissors. place the center of the protractor over one of the corners of the posterboard. line it up on the protractor's bottom edge and the 90 mark on the protractor, and measure out the angle of 72, and mark it on the board. using the straight edge, draw the angle out several inches, and remeasure the mark to be sure you have the angle right. then cut out the angle and you're ready to draw your pentagram. i usually find the exact center of the object that i wish to draw the pentagram on, mark it clearly, and draw one line straight down from this point. place the 72 triangle you created above so that the 72 angle rests on the exact center mark, and one of the sides of the triangle rests on t

of why there is something instead of nothing; it is as applicable to the presence of the goat in atu xv. but is there a real reason for a goat's presence beyond something residing in the at times perverse mind of aleister crowley? dclxvi sees the card as a visual portrayal of pan pangenetor, that which brings all into being. as the source of the black flame this assignment is not at all far from the mark. life flows throughout its dimensions in the form of the tree of life, the living goat with its third all-seeing eye, the twin globes containing souls awaitening manifestation, the wand of the chief adept, and the erect phallic form extending from the base to crown [never could aleister crowley let pass an opportunity to glorify the favorite part of his body] osiris of the green skin was

re meaning both realized and intuited than the visualization of an arched goddess "about 2,000 years" is the amount of time ipsissimus crowley estimated as the lifespan of his aeon until the rise of the next. the double-wanded one did appear, but in much less time than anticipated. the aeon of harwer gave way to the age of satan, a bridging decade to the aeon of set. 2,000 years somewhat overshot the mark, but the old beast can be forgiven much since he was unable to see beyond his own word. to be sure, a certain amount of his time projection was conceit, but his ability to forsee the future lacked detailed precision. an aeon is by definition an indefinite period of time. that of harwer lasted 62 years, the age of satan only ten. no one can say what length the current aeon will last- it is

SALMANRUSHDIE THESATANICVERSES

d the fatigue that had sunk into every pore of her body "o god, i don't know, i am sorry" she said "god knows what came over "don't you know i occupy a delicate post" mr. qureishi cried "public confidence is of essence. how does it look then that my wife gallivants with bhangis" mishal, embracing her mother, told her father to stop bullying. mr. akhtar saw for the first time that his daughter had the mark of death on her forehead and deflated instantly like an inner tube. mishal told him about the cancer, and the promise of the seer ayesha that a miracle would occur in mecca, and she would be completely cured "then let me fly you to mecca, pronto" her father pleaded "why walk if you can go by airbus" but mishal was adamant "you should go away" she told her father "only the faithful can mak

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

to emphasize yellow, green, and red, which are festive colors that bring good fortune. in the twenty-first century the wearing of beautiful saris has become something of a fashion statement for hindu women. additionally, many hindu women wear the tilaka, a red spot on the forehead, typically made of sandalwood paste, this spot on the forehead is thought to be the seat of wisdom and concentration. the mark will differ depending on the sect of hinduism to which the woman belongs. male hindu scholars also sometimes wear the tilaka. world religions: almanac 261 hinduism hindu deities there are a large number of deities, or gods and goddesses, that hindus can choose to devote themselves to when they worship and ask for blessings from brahma, the creator of all things. these deities, in turn, ca

involved in trying to control life. the text also focuses on yin, or passive energy, often using water metaphors to show the adaptability and enduring strength of the dao. self-knowledge is another common theme. world religions: biographies 207 laozi opposites and the need to balance the active male energy, or yang, with the inactive female energy, or yin. to laozi, becoming one with the dao was the mark of an enlightened person. for laozi, another major principle in daoism is the concept of de, which translates as virtue, or sometimes as power. several chapters in the dao de jing are devoted to explaining how de, specifically virtuous behavior and intelligent action, are significant in one s life. an important daoist concept regarding personal behavior is that of wu wei, which can be tra

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

een life comes to sleep, risen above to sink below the fading green sigil 4: the sign of the devil's trident invocatory name: routa (roo tah) poetic stream: the old puck-angel raises a fork a threefold sharpened wand one tine for heaven, earth and hell three for the king of the hidden land sigil 5: the sign of mars invocatory name: samael (sam eye el) poetic stream: heavenly steel, earthly steel, the mark of cain is red lifted above, a touch to the forehead above bodies of men struck dead sigil 6: the sign of the spring equinox invocatory name: bhouck (boo k) poetic stream: spring, the year's faithful king fire in every leaf and furrow life from below, risen above to return on water down below once you have placed the last implement on it's sigil, bow your head again to the east and return

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

he conclusion that the ideas of the greek philosophers depended upon the same way of thinking as the knowledge of the mystai.20 the great philosophers only become comprehensible when we approach them with feelings gained in the study of the mysteries. with what veneration does plato speak of the secret teachings in the phaedo: perhaps these people who direct the religious initiations are close to the mark, and all the time there has been an allegorical meaning beneath their doctrine that he who enters the next world uninitiated and unenlightened shall lie in the mire, but he who arrives there purified and enlightened shall dwell among the gods. you know how the initiation practitioners say, there are many who bear the sacred wands, but the bacchoi are few. well, in my opinion these latter

SYMBOLISM OF THE BANNERS

gh jerusalem and to "set a mark upon the foreheads" of certain men, presumably as a sign of their exemption from judgment. the hebrew word which is translated as "mark" is tau and some have identified the sign tau with the t cross. tertullian, in commenting on the passage, says of the sign "ipsa enim litera graecorum t, nostra autem species crucis (adversus marcian iii.22" we also see a view that the mark made with the blood of the paschal lamb on the houses of the israelites before they left egypt was the t cross (exodus xii. 7. we have now to consider the christian cross or also known as the calvary cross. the new testament makes it quite certain that christ was not crucified on a single stake (crux simplex, but on a patibulum or bigot formed of two bars of wood with one fastened across

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

."6 "this degree" tresner concludes "provides a spiritual jolt or jump-start in preparation for the transformation, refinement, and redefinition to come."7 tresner chooses his words very carefully..and very deliberately. but christians who have studied the book of revelation will intuit and understand what he is hinting at. i believe he is telling the masonic candidates that this degree, in which the mark of x is prominent, is to prepare them to wage war against true christians, and to exalt their man-king as the events prophesied in bible prophecy roll forward. naturally, tresner would probably deny this meaning, so i leave it to you, dear reader, to discern. however, the masonic author of the authoritative richardson's monitor of freemasonry, no doubt lets the cat out of the bag, so to s

act taking on the image of death, the grim reaper? does king believe that this publicly displayed ritual act by him confers on the famous novelist the "raw spiritual energy" mentioned by masonic authority jim tresner, 33? x the egyptian connection from what source do the masons draw for this funeral symbolism of the x? in my book, dark majesty, i explain the egyptian connection: in ancient egypt, the mark of "x" and the symbol of cross-bones in the symbol of an x was very prominent in religious contexts. you can find the x on the walls of a number of ancient egyptians temples and pyramids..it is the sign of osiris, the great sun god. the ancient pharaohs, when they were buried, had the legs crossed in the form of "x" as a sign of devotion to osiris' today, as in ancient egypt, osiris the s

ead like these indicates the elite's approval of the individual's intellect and fitness for office or promotion to the next level. drawing from an old masonic text. campaign rally for israeli prime minister ariel sharon (photo: international jerusalem post, february 9,2001) magical signs of the jewish cabala 443 an excerpt from p. 42 of richardson s monitor of freemasonry showing the due guard of the mark master in the lodge. cabalistic jews also have similar signs, some using one finger, others using two fingers to the head as is customarily the case in the mark master (4th) degree. malcolm x wears a ring of the black muslims while giving the masonic sign. both malcolm x and black muslim leader louis farrakhan were initiated into the 33rd degree of prince hall freemasonry, an order exclus

s a mysterious hand sign to former california governor jerry brown. both clinton and brown were trained by the jesuits. 536 codex magica "let us get into your head" says this ad for an abc-tv series called wonderland. interestingly, the show's producers chose the v sign to make their point. in this instance, the man is giving the dueguard sign relating to the penalties of divulging the secrets of the mark master degree of freemasonry. twenty-six "every man and woman is a star" but ye have borne the tabernacle of your moloch and chiun your images, the star of your god, which ye made to yourselves. amos 5:26 every man and woman is a star. aleister crowley the book of the law f e w who are knowledgeable dispute the fact that for satanists, occultists and other illuminists, the symbol of the s

adopt the six-pointed star as the national emblem. it is the symbol of the israel national flag, even though a more appropriate device undoubtedly would be the torah, the menorah, or some other historic or religious symbol.7 geometrically and numerically (points, lines, triangles) the six-pointed star translates into the number 666. thus, it is very possible that the six-pointed star could become the mark of the beast, the antichrist, as prophesied in revelation 13. the illuminists, cabalists, and masons cunningly have also chosen the six-pointed star as symbol because of its hidden sexual meanings. it is made up of two triangles, integrated together, one superimposed on the other. the triangle pointing downward (delta) represents the female vagina; the triangle pointed upward the male pha

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

be well hidden somewhere on the witch s body, one of the first of the many degrading and painful ordeals of the inquisition began when the accused woman was turned over to the torturers to have her body shaved in search of the devil s mark. once the alleged spot which could well have been a mole or a birthmark was found, the torturers would insert long, sharp pins into the victim s flesh or sear the mark with red-hot branding irons in order to test its resistance to pain. the fact that the suspected area gave no indication of being immune to pain did nothing to absolve the woman accused of witchcraft from later being burned at the stake. in 1486, two devout priests, jakob sprenger and heinrich kramer, published malleus maleficarum (a hammer for witches, the book that became the handbook o

e name of peace, in a gandhi-like effort to make the united states government officially investigate and study plans for a spacecraft that she had brought with her to washington. on september 23, 1962, lee secured herself in a hotel room. on december 2, with still no word from any government official or from her extraterrestrial advisor the 37-year-old ufo prophet died. shortly after her passing, the mark-age metacenter in miami, florida, announced that they were receiving messages from the spirit of gloria lee. her etheric form told the group that she was now able to discover how the method of interdimensional communication actually worked. as the metacenter took notes for a booklet gloria lee s publisher would later issue to the faithful and the curious, gloria s spirit spoke through the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

rk. an incredulous solid man, weighing 220 pounds, tried to sit on the airborne table, only to be tossed off as if he were a featherweight. the table assaulted the wall with such force that it chipped a two-inch hole through the surface. the footage received wide distribution throughout the south of england and generated tremendous interest. the tables were shown in almost complete levitation and the mark on the wall was quite visible. after achieving a great deal of fame as the witch of new forest, sybil leek came to the united states, where she teamed up with psychic investigator hans holzer (1920) on a series of ghost-hunting expeditions. the two were often followed by an entourage of local, and sometimes international, media, eager to sniff out a good story. frequently, movie cameras w

olen. today, the spear of destiny stands again in the hapsburg treasure house museum in vienna. m delving deeper anderson, ken. hitler and the occult. amherst, n.y: prometheus books, 1995. angebert, jean-michel. the occult and the third reich. new york: macmillan publishing, 1974. ravenscroft, trevor. spear of destiny. new york: red wheel/weiser, 1987. ravenscroft, trevor, and tim wallace-murphy. the mark of the beast: the continuing story of the spear of destiny. new york: red wheel/weiser, 1997. sklar, dusty. the nazis and the occult. new york: dorset press, 1989. swastikas the swastika has an evil association in the twentieth century, but it has a long, rich positive history, for the meaning of the word svastika in sanskrit means ggood fortune h or gwellbeing. h swastikas were the symbo

THE GOD OF THE WITCHES

nd at the feet of the divine man who asked "dostthou come of thy own free will? the candidate replied "yes. the god then said "do what i desire and whati do" the candidate still kneeling made the profession of faith "thou art my god and i am thy slave".homage was then rendered to the god, and the novice was marked[13] on some part of the person so that hemight be known by others as a full member. the mark was either a scar or a tattoo. these ceremonies areparalleled in modern times among many races, the physical mark being often an essential part of the the god of the witcheschapter iv. the rites37proceedings. madame bourignon says,[14 "when a child offered to the devil by its parents, comes to the useof reason, the devil then demands its soul and makes it deny god and renounce its baptism

the great scotch lawyer, writing on the legal aspect of the subject,says "the devil's mark useth to be a great article with us, but it is not per se found relevant, except it beconfest by them, that they got that mark with their own consent; quo casu, it is equivalent to a paction. themark is given to them, as is alledg'd, by a nip in any part of the body, and it is blew".the evidence shows that the mark was caused by pricking or cutting the skin till blood came; the operatorthen passed his hand over the wound, there was a considerable amount of pain which lasted some days oreven longer; when the wound healed the resultant red or blue mark was indelible. this process is obviouslysome form of tattooing, and is perhaps the attenuated survival of the ancient british and pictish custom oftatt

the resultant red or blue mark was indelible. this process is obviouslysome form of tattooing, and is perhaps the attenuated survival of the ancient british and pictish custom oftattooing the whole body with blue pigment, a custom which among the witches was not confined to greatbritain, but extended to the continent as well, particularly to france.there was no special place on the body on which the mark was made, though boguet says that it was usuallyon the left shoulder.[32] de lancre "says that in his part of the country the left side and the left shoulder weremarked, that the skin was torn to the effusion of blood, and that the pain might last for three months. he alsosays that there was a sensation of heat which penetrated into the flesh. jeanne d'abadie[34] told de lancrethat when t

was oneof his number. sylvine de la plaine,[37] a young married woman aged twenty-three, confessed at br351cy in1616 that she had been marked on the crown of the head and on the right thigh. the yarmouth[38] witch,tried in 1644, saw a tall black man at her door "he told her he must see her hand; and then taking outsomething like a pen-knife, he gave it a little scratch so that blood followed, and the mark remained to thattime. the essex witch, rebecca jones,[39] told the magistrates that a handsome young man came to thedoor whom "now she thinks was the devil; who asked this examinate how she did and desired to see her leftwrist, which she showed unto him; and he then took a pin from this examinant's own sleeve, and pricked her the god of the witcheschapter iv. the rites39wrist twice, and t

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

e aniza tribe migrated to spain which brought some aspects of the witch-cult to europe. other middle eastern sects which marked themselves as walkers between worlds were the maskhara (called also dervishes, being a sect which were marked on the skin (mabrush) and intoxicated with the thorn apple, the same as mandrake. both contain alkaloids and cause the sensation of flying. in the western world, the mark of cain is this very marking which initiated the body into the witch-cult through the witches sabbat practice. in a left hand path perspective, the initiate would seek to discover what is essentially real or tangible about his or her being, what they consider to differ them from the natural order. once this has been established in a basic sense, the antinomian or luciferian vision of rebe

THE MOTHMAN PROPHECIES

eared like ordinary human beings. they even had supper with lot) when demons overran the planet during the dark ages they were also recorded as monstrous entities with bats' wings. remote areas of the world are still said to be inhabited by harpies and winged humans. on july 11, 1908, the famous russian traveler v. k. arsenyev was trekking along the gobilli river when he had this encounter. i saw the mark on the path that was very similar to a man's footprint. my dog alpha bristled up, snarled and then something rushed about nearby trampling among the bushes] yuri b. petrenko "forerunner of the flying 'lady' of vietnam" flying saucer review, vol. 19, no. 2 (march-april 1973: 29-30- however, it didn't go away, but stopped nearby, standing stock-still. we had been standing like that for some

THE NECRONOMICON SIMON VERSION

ny else. or the priest becomes prey to the eye of death of the seven annunnaki, lord of the underworld, ministers of the queen of hell. know, fifthly, that the worshippers of tiamat are abroad in the world, and will give fight to the magician. lo, they have worshipped the serpent from ancient times, and have always been with us. and they are to be known by their seeming human appearance which has the mark of the beast upon them, as they change easily into the shapes of animals and haunt the nights of men and by their odour, which comes of burning incenses unlawful to the worship of the elder ones. and their books are the books of chaos and the flames, and are the books of the shadows and the shells. and they worship the heaving earth and the ripping sky and the rampant flame and the floodi

THE ROSICRUCIAN MANIFESTOS

by other opinions, or meanings; but seeing the truth is peaceable, brief, and always like herself in all things, and especially accorded by with jesus in omni parte and all members. and as he is the true image of the father, so is she his image; it shall not be said, this is true according to philosophy, but true according to theologie; and wherein plato, aristotle, pythagoras and others did hit the mark, and wherein enoch, abraham, moses, solomon did excel; but especially wherewith that wonderful book the bible agreeth. all that same concurreth together, and make a sphere or globe, whose total parts are equidistant from the center, as hereof more at large and more plain shal be spoken of in christianly conference. but now concerning (and chiefly in this our age) the ungodly and accursed

THE SECRET RITUALS OF THE OTO

n and dependent; to it thou art sole god and lord, and it must serve thee. therefore the whole of all that part of nature whereunto it belongs is thy dominion; and thou art magister octinomous. x be wary, brother adept, and choose well thine object, and spare not pain and labour in the beginning of thy operation; for to have corn of so subtle a seed is a great thing once; to achieve it twice were the mark of a primal energy so marvellous, that we doubt whether there be one man born in ten times ten thousand years that hath such wonder-power. xi now the father of all prosper ye, my brethren that dare lay hold upon the phallus of the all-one, and call forth its streams to irrigate your fields. and may the spirit of prometheus hearken, and the spirit of alcides aid, your work. farewell, there

THE HOLY BIBLE KING JAMES VERSION

of jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. 9:5 and to the others he said in mine hearing, go ye after him through the city, and smite: let not your eye spare, neither have ye pity: 9:6 slay utterly old [and] young, both maids, and little children, and women: but come not near any man upon whom [is] the mark; and begin at my sanctuary. then they began at the ancient men which [were] before the house. 9:7 and he said unto them, defile the house, and fill the courts with the slain: go ye forth. and they went forth, and slew in the city. 9:8 and it came to pass, while they were slaying them, and i was left, that i fell upon my face, and cried, and said, ah lord god! wilt thou destroy all the res

m. 2:16 and when the scribes and pharisees saw him eat with publicans and sinners, they said unto his disciples, how is it that he eateth and drinketh with publicans and sinners? 2:17 when jesus heard [it] he saith unto them, they that are whole have no need of the physician, but they that are sick: i came not to call the righteous, but sinners to repentance. 2:18 and the disciples of john and of the mark page 580 pharisees used to fast: and they come and say unto him, why do the disciples of john and of the pharisees fast, but thy disciples fast not? 2:19 and jesus said unto them, can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. 2:20 but the days will come, when the bridegroom shall be taken away

the resurrection of the dead. 3:12 not as though i had already attained, either were already perfect: but i follow after, if that i may apprehend that for which also i am apprehended of christ jesus. 3:13 brethren, i count not myself to have apprehended: but [this] one thing [i do] forgetting those things which are behind, and reaching forth unto those things which are before, 3:14 i press toward the mark for the prize of the high calling of god in christ jesus. 3:15 let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, god shall reveal even this unto you. 3:16 nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing. 3:17 brethren, be followers together of me, and mark them which walk so as ye h

ive. 13:15 and he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. 13:16 and he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: 13:17 and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. 13:18 here is wisdom. let him that hath understanding count the number of the beast: for it is the number of a man; and his number [is] six hundred threescore [and] six. 14:1 and i looked, and, lo, a lamb stood on the mount sion, and with him an hundred forty [and] four thousand, having his father s name written in their foreheads. 14:

shall drink of the wine of the wrath of god, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the lamb: 14:11 and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. 14:12 here is the patience of the saints: here [are] they that keep the commandments of god, and the faith of jesus. 14:13 and i heard a voice from heaven saying unto me, write, blessed [are] the dead which die in the lord from henceforth: yea, saith the spirit, that they may rest from their labours; and their works do follow them. 14:14 and i looked, and behold a white cloud

om his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. 16:1 and i heard a great voice out of the temple saying to the seven angels, go your ways, and pour out the vials of the wrath of god upon the earth. 16:2 and the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and [upon] them which worshipped his image. 16:3 and the second angel poured out his vial upon the sea; and it became as the blood of a dead [man] and every living soul died in the sea. 16:4 and the third angel poured out his vial upon the rivers and fountains of waters; and they became blood. 16:5 and i heard the angel of the waters say, thou art righteous, o lord, which ar

d of them that sit on them, and the flesh of all [men, both] free and bond, both small and great. 19:19 and i saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. 19:20 and the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. these both were cast alive into a lake of fire burning with brimstone. 19:21 and the remnant were slain with the sword of him that sat upon the horse, which [sword] proceeded out of his mouth: and all the fowls were filled with their flesh. 20:1 and i saw an angel come down from heaven, having the key of the bottomless pit and a great chai

TURNER ROBERT ARBETEL OF MAGICK

hall your father which is in heaven give his holy spirit to them that ask him? 7. if you will do the will of my father which is in heaven, ye are truly my disciples, and we will come unto you, and make our abode with you. if you draw these seven places of scripture from the letter unto the spirit, or into action, thou canst out erre, but shalt attain to the desired bound; thou shalt not erre from the mark, and god himself by his holy spirit will teach thee true and profitable things: he will give also his ministring angels unto thee, to be thy companions, helpers, and teachers of all the secrets of the world, and he will command every creature to be obedient unto thee, so that cheerfully rejoycing thou maist say with the 20 apostles, that the spirits are obedient unto thee; so that at leng

TYSON DONALD NEW MILLENNIUM MAGIC

ats. merlin, the counselor druid at the court of king arthur i ly pictured in illustrations as a magician in a tall sky-blue cone hat with stars and planets painted on it. in the popular press, witches are always shown wearing black cone hats-the black color intended to suggest both evil and the unknown. although practicing members of wiccan covens laugh at these pictures, they are not so far off the mark as real witches might think. such images are the result of the collective will of society acting unconsciously. no single artist decided to draw witches in pointed hats and then forced all other illustrators to follow that decision. witches are shown this way because this is the way they are perceived below the level of rational thought. it is always unwise to scorn the symbols of the col

TYSON DONALD THE MAGICAL WORKBOOK

ried with you for this purpose. you must record these strokes even for very minor acts of selfcriticism, such as a shrug of the shoulders that expresses to others something such as "oh, there i go again, being clumsy" or habitual expressions such as "silly me" or "my mistake" even if you sigh in exasperation at yourself when others can hear, put down a stroke. if for any reason you forget to make the mark at self-awareness in. criticism of self 9 once, record five marks as a penalty for your inattention. at the end of each day of practice, add up the strokes and record the sum beside the date. when you complete a week-long cycle of daily practice, perform the same exercise for another week, but this time mark down a pen stroke not only when you express self-criticism before others, but als

TYSON DONALD THE POWER OF THE WORD

ten brass) upon their backs in the temple of solomon (2 chron. 4:4. by far the most elaborate appearance of the stones is as the twelve foundations of the heavenly city of new jerusalem. the entire plan of this city is based upon the twelve banners of the name. it is in the shape of a cube twelve thousand furlongs on each side, corresponding with the number from each tribe who will be sealed with the mark of god in their foreheads (rev. 7:4-8. its area is 144,000 square furlongs, the number of all the servants of god from all the tribes. each wall has three gates, for the three banners of each element. each gate is made of pearl. at the twelve gates, twelve angels stand guard. upon each gate is written one of the names of the twelve tribes. the walls of new jerusalem are founded upon twelv

h of god. and the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs (rev. 14: 19-20) that the heads of the angels are "covered with diamond" and upon their hands are "marble sleeves" symbolizes the hardness of their judgmentthey will not be moved to pity. as st. john says of those that bear the mark of the beast "the same shall drink of the wine of the wrath of god, which is poured out without mixture into the cup of his indignation; and he shall be 210 tetragrammaton tormented with fire and brimstone in the presence of the holy angels, and in the presence of the lamb (rev. 14:lo. the unusual but effective image of an angel whose head is covered with diamond occurs outside the keys i

perfectly the contents in the tables. through which knowledge you shall easily be able to judge, not as the world doth, but perfectly of the world, and of all things contained within the compasse of nature, and of all things which are subject to an end (a due& faithful relation, p. 77) dee may not have been deceived at all. as a good christian, who might be fairly confident that he did not carry the mark of the beast, he could view the final destruction of the world with eager joy as one of the select. he may have recognized that the angels intended him to be an unwitting tool in the initiation of the final armageddon, but may have welcomed the role as a humble servant of christ. on the other hand, dee never worked the magic of the keys in any serious, sustained way during his lifetime. p

nd even in the seventh key there is a double meaning-the virgins of the east are appareled with appendix a: the keys 22 1 bright ornaments after the manner of harlots. it may be these same virgins who become the "lanterns of sorrow" in the twelfth key and provoke the lust and wrath of men in the thirteenth, although it is equally possible that the virgins of the east are the righteous sealed with the mark of god in their foreheads, as i explained in the commentary on the seventh key. in either case, the apocalypse draws nearer as the keys progress. this is understandable, because the successive vibration of the keys is intended to provoke the end of the world. although this is not clearly stated, it is implied in a passage delivered by the angel ave to kelley on june 22,1582: thou hast thr

the key calls this "the great name" for this reason baeovib should be regarded as a name of power. all of the keys in this last cycle contain different names, or characterizations, of god. in the fifteenth key, he is the god of righteousness; in the sixteenth, the god of conquest; in the seventeenth, the god of anger; in the eighteenth, the god of glory. the "seal of honor" may be a reference to the mark of god sealed into the foreheads of the 144,000 servants of god, twelve thousand from each tribe of israel (rev. 7:4. however, it may also refer to an occult sigil or symbol, possibly the sigil of aemeth, concerning which the angel uriel says "this seal is not to be looked upon without great reverence and devotion (james, the enochian magick of dr. john dee, p. 37, transcribed from dee's

UNCLE SETNAKT SEZ PRACTICE DIVINITY IN YOUR OWN LIFE

magic done in any galaxy save that it empowers me- this is the law of the only true god! i am the measure of beauty, there is no beauty except through me. i am the truth, i am the way, i am the life. there are no gods before me, there is no power equal to my desire. i have always existed and by the power of my name i am come to full awareness. all the universe is destroyed and re-created bearing the mark of what is newly of me. naught exists save to teach me, to please me, and to give me a cutting edge to my own becoming. the dead gods of mankind arise to do me homage and i blow them away like dust when their play called history has offered all it can to me. uncle setnakt hopes you have a pleasant d huncle setnakt sez- the heroic society (his vision) don webb recently i was offered a lot

VOX SABBATUM

ght an inspired rebellion from the sickening light of selflessness, to fall into darkness and rise again as the sun of ones black flame of consciousness: the affirmations of the devil live to witch a suffer shalt thou, those who restrain us time observe, enchantment use ye shall them after whoring, go to wizards and familiar spirits have as such a wizard who hath a familiar spirit is blessed with the mark of cain, that he or she is wise among his people. vox sabbatum the witches sabbat 19 life is an abomination to god, and our life is sacred unto our lord the devil, satanadar, antecessor! to the abominations come life and joy, that a necromancer, a wizard, a witch, a charmer and observer of times is blessed by the adversary opposer, that the son or daughter is blessed to pass through the f

WAITE ASPECTS OF MASONIC SYMBOLISM

grees 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 or "superstructure perfect in its parts and honorable to the builder" or, in the mark degree, with a house not made with hands, eternal in the heavens, or again with solomon's temple spiritualized in the legend of the master degree. a system of morality it comes about in this manner that masonry is described elsewhere as "a peculiar system of morality, veiled in allegory and illustrated by symbols" i want to tell you, among other things which call for consideration, someth

WESTERN MANDALAS OF TRANSFORMATION SR AL

stakes as well as blinds in magic squares and sigils in chapter three. in the qabalistic tradition there is a certain sense of correctness: one does not just formulate a desire and put things together. it should be clear by now that one needs a set of correspondences which, because it has the backbone of tradition, has certain built-in 8 western mandalas of transformation rules. one would not put the mark or seal of the planet mars on a talisman for healing, along with an angel or intelligence from the sphere of the moon. one uses mars for other purposes; healing would belong to the sphere of the sun (or, in some cases, mercury; and in neither case would you use the intelligence of the moon. this is an example of combining three different energies that have little or nothing to do with one

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

s-eye. at the appearance of the mulla and his flock the townsfolk gathered around. when nasrudin himself took up the bow and three arrows, tension mounted. here, surely, it would be demonstrated that nasrudin sometimes overreached himself. study me attentively. the mulla flexed the bow, tilted his cap to the back of his head like a soldier, took careful aim and fired. the arrow went very wide of the mark. there was a roar of derision from the crowd, and nasrudin s pupils stirred uneasily, muttering to one another. the mulla turned and faced them all. silence! this was a demonstration of how the soldier shoots. he is often wide of the mark. that is why he loses wars. at the moment when i fired i was identified with a soldier. i said to myself, i am a soldier, firing at the enemy. he picked

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

biri great gods of samothrace; see bryant and faber on this myth. there are 8 beatitudes of the christian religion, matthew, chap. v. eight is the number of the moons of saturn. there have been several masonic orders concerned with this noachite ogdoad, as the prussian masons, knights of the royal axe, or prince of libanus, the noachites, and the royal ark mariners, which is a subsidiary order to the mark master masons. macrobius says the ogdoad was the type of justice, because it consists of even numbers and on account of its equal divisions. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott john heydon tells us that 8 events befall the damned, and there are 8 rewards of the blessed. the number 8 was sacred to dionysos, who was born at the 8th month; the isle of n

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

t is yet to become no more.75 internal time-consciousness and temporal coherence one of phenomenology s most significant contributions to the history of philosophy is the privileged status accorded to time in determining the nature of 12 chapter one human consciousness and, reciprocally, the privileged status attributed to human consciousness in determining the nature of time.76 merleau-ponty hit the mark when he insisted that we should no longer think of time as a datum of consciousness, that it is more precise to say consciousness unfolds or constitutes time. 77 the phenomenological consideration of time has as its focus the intersection of time and human experience, where time is human and human experience is temporal. 78 this orientation is rooted in plotinus, whose meditations on time

that god is the place of the world but the world is not his place. that is, all things in timespace are god even if god is not all things in spacetime.55 the notion of world implicit in the hoary myth is dependent on the paradox of determinate indeterminacy,56 that is, a structure that is at once closed and open, formed and formless.57 this is the esoteric significance of the orthography of beit, the mark that inscribes the beginning that is second. the inscription, however, is concomitantly an erasure, for the beit that begins torah veils the alef whence it originates. the role of torah as preserving the concealment of that which must be concealed is alluded to in the following bahiric text: r. bun said: why is it written from eternity [me-olam] i was fashioned, out of the origin [me-ro s

ce. 15 death may be considered the quintessentially sublime moment (if it can be designated a moment at all, the signifier with no/thing to be signified. as levinas put it, death is a struggle between discourse and its negation. an ambiguity that perhaps indicates another dimension of meaning than that in which death is thought within the alternative to be/not to be. the ambiguity, the enigma. 16 the mark at the end is the marking of this enigma, to think more than one thinks, to think of what withdraws from thought, the ambivalence that blurs the ontological division of nothingness and being, the desire for the infinite that summons the generosity of sacrifice outside the known and the unknown, without calculation, for going on to infinity. 17 not to be prevails as the decisive way to be

one explanation. the first reason is related to the vision in ezekiel (9:4 6) where the men who groan and moan because of the abominations committed against god in jerusalem are marked on their foreheads by the man clothed in linen with the writing case at his waist. the individuals so inscribed are instructed by the angelic man to slay all those who are guilty. compliant with the biblical text, the mark (tau) empowers the faithful so that they may participate in the dispensation of divine judgment. the second interpretation attested in zohar, by contrast, is based on a homily transmitted in the babylonian talmud in the name of r. aha ben hanina.25 the narrative about god s punishing the jerusalemites in the ninth chapter of ezekiel is presented as the sole textual source for an exception

in the talmudic source may be clarified with the help of saul lieberman s analysis. 28 first, in all probability, the exegetical decoding of tau in ezekiel as referring to the last letter of the hebrew alphabet was enhanced by the phonetic a nity between tau and the greek theta, which was used as an abbreviation for thanatos (death) in capital sentences in gentile courts. second, the doubling of the mark may be explained by the fact that tau was almost identical in form with chi and in sound with theta. while the latter was deployed as a mark of execution, the former was a mark of the canceling of debts and, by extension, a sign of freedom from bondage. thus, the mark of liberty was placed on the foreheads of the righteous and the mark of death on the foreheads of the wicked. the dual fun

h the paschal lamb, the symbol of salvation. this possibility is enhanced by the evidence (supplied, for example, by origen) that jewish christians interpreted the tau of ezekiel as a sign of the cross (related, as we have seen, to the shape of the letter in the ancient script) placed on the foreheads of christians.29 apparently responding to this interpretation, rabbinic exegetes emphasized that the mark of blood signals destruction rather than deliverance.30 this rabbinic concern underlies the zoharic comment that the faithful men who fulfilled the torah from alef to tau would die because of the tau with which they were marked. one should note the stroke of literary ingenuity: the righteous who fulfill the whole of torah, from beginning to end, will be brought after tau/ where endings be

rather than deliverance.30 this rabbinic concern underlies the zoharic comment that the faithful men who fulfilled the torah from alef to tau would die because of the tau with which they were marked. one should note the stroke of literary ingenuity: the righteous who fulfill the whole of torah, from beginning to end, will be brought after tau/ where endings begin 161 down tragically on account of the mark of the end. the metaphysical insight the medieval kabbalist elicits from the talmudic text is made explicit in the second explanation for why tau was disqualified: because it is the concluding letter of mawet, death. the midrashic explanation that the inscripting of tau on the heads of the righteous was a sign of their culpability suggests an intricate connection between this letter and d

gesture. levinas depicted death in precisely these terms, though ostensibly without ontological referent. from my perspective we may lay aside this distinction, for what is crucial is the illumination of the kabbalistic symbolism by our staying attuned to the indecipherable quality of death as the confounding of the distinction between being and not-being. tau, the seal of truth, is concomitantly the mark of life and the mark of death in the words of rav, tau tihyeh tau tamut. the luminosity of death darkens the division that stands in the beginning and end of the ontic circuit, determining our way of being-in-the-middle. with this insight we may return to the zoharic narrative that set us on our way in this chapter. on the face of it, tau is not worthy to be the instrument of creation bec

ageless time in orphic theogony,55 is the principle of unity that transcends all contraries, including the contrary between life and death. another dimension of the symbolism of tau needs mention too, as it will instruct us about the character of truth revealed in the concealment pertinent to the end time. as noted above, the rabbinic refracting of the prophetic image yields a doubling of tau as the mark of ink and the mark of blood, the sign of life and the sign of death. the esoteric implication of this aggadic motif is not revealed in the narrative embedded in the zoharic text. fortunately, we have a source close in time to the production of zoharic literature that may contribute to our understanding of this mystical doctrine as promulgated in the tightly knit circle of castilian kabba

the king and the princess possessing individual signs 170 chapter five that they hand over to their servants to protect them. the apotropaic function of the double sign is connected exegetically to the repetition of the word guard (shamar) in the verse the lord shall guard you from all evil, he will guard your soul (ps. 121:7. the truthfulness of god s seal is displayed in the duplication of tau, the mark of ink and the mark of blood, a graphic inscripting of the kabbalistic doctrine of the competing forces of holiness and impurity, ten emanations on the right and ten emanations on the left. abulafia thus concludes his exposition with the admonition: know that the knowledge of the emanation of the left side is a deep knowledge hidden from the eyes of the great kabbalists who received the t

tion of the dichotomy between the divine and the demonic in the godhead. dwelling on the identity of difference implied thereby might prove especially dangerous, as one could easily be led astray by the recognition that everything is its opposite, and life itself would be experienced most fully as death, abiding in the annihilation of abiding, but still more in the annihilation of annihilation.80 the mark of the end signals a return to this beginning, not as the restoration of all things to a timeless source of time, the now of eternity that encompasses the fullness of time, but the splintering of jouissance into the threefold craving that compulsively yields the will to give birth to oneself as the other, to become what one has everlastingly not been, the beginning marked by the deadly tr

nd end, the three points of the curvature of the timeline. utilizing profound i am tempted to say abysmal imaginative ruminations on time elicited from kabbalistic sources, i have sought to articulate an ontology of time that is a grammar of becoming. the correlation of truth and divinity underscores that truth, which embodies in its semiotic constellation the triadic structure of temporality, is the mark of the divine eternally becoming in time a formulation that is still too dichotomous, as the divine becoming is not an event in time but the eventuality of time, an eventuality instantiated in the momentous eruption of the moment wherein life and death converge in the coming to be of that which endures everlastingly and the endurance of that which comes to be provisionally. by heeding the

ble with respect to space. see sabbath, p. 100: things of space. conceal the creator. it is the dimension of time wherein man meets god, wherein man becomes aware that every instant is an act of creation, a beginning, opening up new roads for ultimate realizations. time is the presence of god in the world of space, and it is within time that we are able to sense the unity of all beings. closer to the mark is the observation concerning the analogy between the dimension of time and the dimension of god s glory, or between our rela- 204 notes to page 54 tion to time and our relation to the glory proffered by merkle, genesis, p. 103. see ch. 2 n. 3. chapter two 1. for an overview, see hart, phenomenological time, pp. 17 45. 2. for a far-ranging study of various constructions of time in jewish

ABRAMELIN1

o solve himself, but further day by day will he assume unto himself a great and ardent desire, pleasure, and will, to undertake this so glorious operation; the which can be effected by any person of any religion soever,66 provided, however, that during the six moons he bath not committed any sin against the law and commandments of god. now it remaineth unto me, o lamech, my son, to show unto thee the marks of my extreme paternal tenderness, by giving thee two principal pieces of advice, by the means of which, and observing all the other particulars which i shall describe, thou (and any person unto whom thou shalt accord this sacred science) mayest indubitably arrive at the perfection of this same wisdom. it is necessary, however, to understand that many have undertaken this operation; and

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

f the hand is controlled by the brain no less than in the case of conscious volition; but this is an additional argument for identifying the brain with the intelligence invoked. having thus identified himself as closely as possible with that intelligence, and concentrated on the question as if the "prophesying spirit" were giving its whole attention thereto, he must 165 await the impulse to trace the marks on the sand; and, as soon as it comes let it race to the finish. here arises another technical difficulty. one has to make 16 rows of dots; and, especially for the beginner, the mind has to grapple with the apprehension lest the hand fail to execute the required number. it is also troubled by fearing to exceed; but excess does not matter. extra lines are simply null and void, so that the

ALEISTER CROWLEY EQ I 5

e is as idle as she is vicious. the book is a masterpiece of horror, in its way; every one should read it and shudder. laura grahame. honi soit qui mal y pense! ethel archer. 152 the doctor's dilemma, etc. bernard shaw. the preface to the first of these plays is a pointless hotchpotch of ignorant balderdash, the eavesdropping of a doctor's flunky translated to a suburban layman. sometimes it hits the marks; the law of chance provides for this event. the play is even worse rubbish. follows a dull, dirty stupid, prolix, foolish farrago about marriage "by george" cried somerset "three days of you have transformed me into an ancient roman" bernard shaw is the nearest approach to the redoubtable zero that seems possible. i have had doubts about marriage,and troubles in marriage; but shaw has ma

ALEISTER CROWLEY EQUINOX EQ I 2

ld i possibly have mistaken the odeon for the luxembourg "could i? a host of conjecture chased each 124 other through my brain, bewildering it, leading the will to falter, the steps to halt "beneath, keener anguish than the thrust of a poisoned rapier, stabbed me this poignant pang: my love awaits me, waits for me to save her, to fly with her "where was she "it was broad day; i cleansed myself of the marks of battle, sat down and broke my fast, my sane mind steadily forcing itself to a sober plan of action, beating manfully down the scream of its despair. all day i searched the streets. passing an antiquary, i showed him my weapons. he readily supplied their history; but- there was none of that family alive, nor had been since the great revolution. their goods? the four winds of heaven mig

ALEISTER CROWLEY EQUINOX EQ I 3 2

in the first point. at this moment the aspirant is not longer dead; he enters again the earth-life, for it is the reincarnation of the soul. but he is as the child unconscious of the adept within him, and knoweth it not. he riseth not yet glorified, but as still upon the cross. themis now takes the cup, or lotus, and dagger, or cross, and the death symbol is dipped in the resurrection symbol, and the marks of lvx are again imprinted on him, as if to seal the prayer of the second adept. the postulant now takes the rose cross and lifts it (as before for symbolism. note also that this is the fourth element in the consecration (four pillars &c, in 0= 0 ritual. he then upholdeth the rose cross as if that were the object of his accepting the chain. and now, having gained the right to take his ru

ALEXANDRIAN BOOK OF SHADOWS OCCULT

nd your book. for good results incense is best if you can get it, but coals in a chafing dish burning sweet-smelling herbs will do. a cup if you would have cakes and wine and a platter with the signs drawn into same in ink, showing a pentacle. a scourge is easily made (note, the scourge has eight tails and five knots in each tail. get a white-hilted knife and a wand (a sword is not necessary. cut the marks with athame. purify everything, then consecrate your tools in proper form and ever be properly prepared. but ever remember, magical operations are useless unless the mind can be brought to the proper attitude, keyed to the uttmost pitch. affirmations must be made clearly and the mind should be inflamed with desire. with this frenzy of will you may do as much with simple tools as with the

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

inable in the present transitional period. in this connection two things should be emphasised: first, the need that all applicants have for common sense; this factor is very often lacking, and students do well to remember that unbalanced fanatics are not desirable members of the hierarchy. equilibrium, a just sense of proportion, a due regard for environing conditions, and a sane common sense are the marks of the true occultist. when a real sense of humour exists likewise, many dangers will be avoided. secondly, a recognition of time, and an ability to move slowly when effecting changes in the diet and in the habits of a lifetime. everything in nature progresses slowly, and applicants must learn the occult truth of the words "make haste slowly" a process of gradual elimination is usually t

ALICE A BAILEY13 PROBLEMS OF HUMANITY

apital and finance seek control. the same is largely true of great britain. the roots of the people in the united states are necessarily in other countries because its citizens have originally come out of those countries. they have no indigenous people except the red indian who has been ruthlessly dispossessed by the on-rushing tide from other lands. the racial groups within the states still bear the marks of their origin and of their racial heritage; they are psychologically and physically of italian, british, finnish, german and other origins. in this fact consists part of the wonder of this rapidly integrating nation. like all young people, symbolically speaking, the people of the united states show all the characteristics of adolescence. again, symbolically speaking, the people of the

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

f the disciple in training; the formulas are of wider connotation and concern the group, the ashram, the hierarchy and the workers with the plan upon the inner and the outer sides of life. the synthesis of the teaching or of the training given is something which you should not overlook. the unit, the individual and the part are always viewed in relation to an expanding and inclusive whole. one of the marks of readiness for initiation is the ability to see this inclusive entity and to note the law which is transcended when the part becomes the whole; the disciple must be able also to register and respond practically to the greater spiritual laws which take the place of those which have been transcended. in this last sentence i have given you the seventh hint. it is through the medium of a h

posed? hint iv. the initiate knows because he works. what does this hint mean to you? hint v. the key to the correct interpretation of a hint lies in its association with the idea of direction in time and space. hint vi. the disciple must recognise the hint which is related to his point in consciousness. my one effort is to indicate the relation between initiation and revelation. hint vii. one of the marks of readiness for initiation is the ability to see the expanding and inclusive whole, and to note the law which is transcended when the part becomes the whole. in connection with the sixth hint, i pointed out that revelation induced by right orientation and- 269- discipleship in the new age- volume ii copyright 1998 lucis trust right thinking is part of the training of the initiate. many

ou can make use, if you care to do so. they all lie within your range of capacity and would contribute much to your unfoldment. you would find it of value to apply what i have here explained anent the sixth hint to the understanding of all the others, and note what progress you could make towards the needed revelation. let us now consider the seventh hint which runs as follows: hint seven "one of the marks of readiness for initiation is the ability to see the expanding and inclusive whole, and to note the law which is transcended when the part becomes the whole" this sentence, with its many implications, is more than a hint, though two deeply significant hints are contained therein. it is a statement of individual, group, planetary and cosmic import- 289- discipleship in the new age- volum

him to live in the world of significances. this must be carefully borne in mind when pondering upon the temporary static condition of the initiate as he stands in the hall of initiation. here are the points which must be consciously noted in the hint under consideration; each of them veils a deeper meaning and can convey a vital esoteric significance. let me quote this hint again in full "one of the marks of readiness for initiation is the ability to see this expanding and inclusive entity, and to note the law which is transcended when the part becomes the whole" i prefaced this statement by the words that "the unit, the individual and the part are always viewed in relation to an expanding and inclusive whole" let us consider this statement in detail: 1. the marks of readiness for initiat

ine will upon the two differing types of substance. forget not, that in this solar system all that we know even of the very highest aspects are substantial, because our seven planes (if i may reiterate this basic fact) are the seven subplanes of the cosmic physical plane a fact which is often forgotten in the loose use of the word "spiritual" again, can the initiate himself recognise and register the marks of fitness? these are all questions which you must answer before you can pass on to a deeper meaning and significance. 2. ability to see the expanding whole. this leads naturally to the inference that, from a point of limitation, the initiate becomes aware of more than he ever before realised was in existence, and- 291- discipleship in the new age- volume ii copyright 1998 lucis trust th

ANALYSIS OF THE 5 6 INITIATION

he higher is invoked again. the aspirant is now fixed in trapt and looking upward to rtk. at this moment, the aspirant is no longer dead. he has re-entered the earth life. he is likened to a child with full potential of an adult. he is a person with the unconscious potential of an adept. it may be years before his/her adeptship is truly realized. themis (third adept) takes the cup and dagger, and the marks of lvx are imprinted on the aspirant. this is a stigmata on the soul. now the aspirant may demand the opening of the pastos. the altar is moved, the lid is removed, and within the pastos is osiris undivided. osiris is central and perfect. the chief adept (osiris, not yet glorified but both dead and alive evermore, addresses the candidate. here, the aspirant may come to understand for the

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

spension as an order. with this fact in front of us it is not as a hypothesis improbable that there or here the chivalry may have been continued in secret by the making of new knights. it is purely a question of evidence, and this is unhappily wanting. the traditional histories of knightly masonic degrees- like those of the chapter of clermont, the strict observance and the swedish rite- bear all the marks of manufacture; the most that can be said concerning them- and then in the most tentative manner- is that by bare possibility there may have been somewhere in the world a rumour of secret survival, in which case the root matter of their stories would not have been pure invention. the antecedent material would then have been worked over and adapted to masonic purposes, inspired by the ora

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

with the brilliance of a hundred thousand suns.83 a far more explicit description is provided in the perfect feast invocation: atop the swirling waves of the ocean in the intermediate space, amid the body parts and corpses of enemies, the violence demon tsi marwa (tsi dmar ba) whistles violently. his face is gathered in a wrathful grimace and his upper teeth gnaw his lower lip. he is endowed with the marks of a hero. he brandishes a red silken spear in his right hand. with his left hand he holds the lasso of the might demons, which shines like the rays of the sun. he throws it as fast as lightning and gathers the life-energy of the enemy. with the fourth finger of his right hand he spins the red lasso. on his right he carries a tiger-skin quiver and on his left a leopard-skin bow case. he

iconography (2a.1-3b.6 "from the nature of emptiness, in the agitated waves of an ocean of the intermediate space, in the midst of body parts of enemies, hindering demons, and disparaged corpses, the violence demon, king of the war gods, fierce and horrible, tsi marwa sends out violent whistles. his face is gathered in a wrathful grimace and his upper teeth gnaw his lower lip; he is endowed with the marks of a hero (2b) his right hand brandishes a red spear with silk. his left hand [brandishes] the lasso of the might demons, which is like the rays of the sun, and by [throwing it] as fast as lightning he gathers the life-energy of the enemy. and also, with the fourth finger of his right hand he spins the red lasso of might demons. on his right he carries a tiger-skin quiver and on his left

BLACK WITCHCRAFT

have originally referred to the nomadic tribe of the kenites, itinerant metal-smiths who believed themselves to be the descendants of a cain, related also to the midianites and israelites who traveled the desert rift of arabah from around the 13th to 9th centuries bc. they would avenge the murder of any tribe member severely. this mark was later equated in the times of witchcraft persecution with the marks given to initiates of the cult. historically, cain is recognized as an initiator throughout various heretical societies, including the ancient 8 toadsman fraternity, the skull and bonesmen, and the horse whisperers- nathaniel j. harris, witcha, a book of cunning (mandrake of oxford) this mark is represented as being a symbolic marking of antinomian commitment, of being awakened to the pa

BLAVATSKY H P ANTHROPOGENESIS

ord of the eden" all wore "coats of skin" the text says "and java-aleim made for adam and his wife[[hebrew 'chitonuth our" the first hebrew word "chiton" is the greek[[chiton, chiton. it became a slavonic word by adoption from the bible, and means a coat, an upper garment "though containing the same substratum of esoteric truth as does every early cosmogony, the hebrew scripture wears on its face the marks of a double origin. its genesis is purely a reminiscence of the babylonian captivity. the names of places, men and even objects, can be traced from the original text to the chaldeans and the akkadians, the progenitors and aryan instructors of the former. it is strongly contested that the akkad tribes of chaldea, babylonia and assyria were in[[footnote(s* vol. i, pp. 575, et seq[[vol. 2

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

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

save the burning structure. after a brief skirmish that left nine white persons dead, the insurrection was crushed by the local militia, and nearly all of its thirty-nine participants were condemned by the court and subsequently executed.[3] of particular relevance here is the new york account's description of supernatural ritual activity. one of the insurrectionists f first collective acts bore the marks of african spirituality. according to a letter written by the chaplain of the english garrison in new york city, an oath had been sworn between members of the conspiracy and an african "sorcerer" who had sealed the pact between them using blood and an enchanted powder as a necessary protection that ensured their invulnerability. the oath, by which the group had "ty[ed] themselves to secr

DAVID ICKE CHILDREN OF THE MATRIX

us to believe they are here to "save" us. stories about people waking up to find reptilian figures in the room are regularly reported. pamela hamilton, an american woman who has lived in california and arizona, claims to have been visited at home, often in the bedroom, by countless "nordic" blond-haired, blue-eyed beings, along with greys and reptilians, since she was young.8 witnesses have seen the marks on her body that have followed many of these visits. she has also suffered a raid by military personnel who walked in and stole material relating to extraterrestrials and ufo activity. pamela described a reptilian "visitor" who appeared a number of times. she said he had luminous amber-coloured eyes like a cat and had grey-green skin and sharp claws on his fingers. he wore a sort of "bre

DION FORTUNE PSYCHIC SELF DEFENSE

doubt whatever about it, and anyone who is present can smell it, whether they are psychic or not. i have also known a frightful stench of drains arise when a ritual belonging to the element of earth was being incorrectly performed. another curious phenomenon is the precipitation of slime. i have not actually seen this myself, but i have first-hand information upon good authority of one such case. the marks are sometimes as if an army of slugs had been marching in ordered formation; sometimes there is a broad smear of slime, and at others, distinct footprints, often of gigantic size. in the case to which i refer, of which i heard from an eye-witness, the marks were like the foot prints of an elephant, enormous tracks on the floor of the drawing-room of a bungalow situated near the sea. odd

roats of people who had been victims of an astral attack. i have never actually seen such bruises myself, but i have been told of them by people who have either had them themselves, or seen them. it is a well-known fact that if an occultist, functioning out of the body, meets with unpleasantness on the astral plane, or if his subtle body is seen, and struck or shot at, the physical body will show the marks. i myself have many times found curiously patterned bruises on my body after an astral skirmish. the mechanism of the production of such marks must, i think, be of the same nature as that which produces the stigmata of saints and the curious physical marks and swellings sometimes seen in hysterics- the mind, powerfully stirred, affects the etheric double, and the etheric double acts upon

ELLIS LOW TWELVE 1907

t toward the other. this man was an educated gentleman of the highest honor and was filled with profound gratitude. he did not gush, but merely thanked me, adding `i hope you will never be in trouble, but should such be your lot, you may command me to the death. remember that' he added with solemn significance "when we reached louisville my friend was substantially after ten years 91 well, though the marks of his disease would show for a long time, and it was hardly prudent for him to venture out, except when absolutely necessary. my intention was to leave the steamer at that point, attend to some business matters in the interior, and to reach my home in knoxville in the course of a couple of weeks; but i thought it best not to part company with the gentleman, who was too considerate to ex

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

670 b.c.e. the egyptian magician usually set himself to procure dreams for his clients by such devices as the drawing of magic pictures and the reciting of magic words, and some of these are still extant. in egypt, however, divination was usually effected by astrological methods. in ancient china the principal method of divination was by means of the oracles, but such forms as the examination of the marks on the shell of a tortoise, are also found; they are similar to the examination of the back of a peccary by the maya of central america. chinese monarchs consulted the fates in this manner in 1146 b.c.e. and found them unfavorable, but as in egypt, most soothsaying was accomplished by means of astrology. omens, however, were by no means ignored, and were given great prominence, as many t

d in the highest caves in the cliff. the caves are repositories of great magic and none are allowed to go there except when burying their loved ones. reverence for the ancestors is a primary focus of dogon culture and funerals are important events in communal life. divination is a common part of life. one method used is to place food on a patch of sand in the evenings and the next morning to read the marks left by the foxes (which are sacred to the dogon. the dogon were just another obscure african group until 1972 when robert k. g. temple published a book that related one major practice, the dance ceremony known as the sigi. operating among the dogon is a mask society. after he is recognized as an adult, each male carves himself a mask that is worn during the funeral services, and for an

t blind observers; the mirror is said to be cracked by this force. in roman catholicism, miracles continue to be associated with statues of christ and the virgin mary. such miracles involve statues that move, weep, or shed blood. in the phenomenon of stigmata, an intensely devout individual or a saint may become, in effect, a living statue upon which the wounds of christ are physically reproduced.the marks of scourging, wounds on the shoulder and side, the bruising of wrist, and bleeding hands. apparitions of the virgin mary are a related phenomenon in which a holy figure does not require the material support of an image for manifestation but appears with independent life. even in modern times, there are claims of moving statues of the virgin mary, notably at the village of ballinspittle

emporary or permanent. the human being transformed into the animal may be the physical individual or, on the other hand, may be only a double, that is, the human spirit may enter the animal but the human body remain unchanged. magicians and witches were credited with the power of transforming themselves into wolves and other animal shapes, and it was asserted that if the animal were wounded, then the marks of the wound would be discovered upon the wizard s body. the belief was current in many tribal cultures that every individual possessed an animal form, which could be entered at death or at will. this transformation was effected either by magic or natural agency. as mentioned, the wolf was a common form of animal transformation in europe. in ancient greece, the belief was associated with

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

a, often, the more the body and the mind have been alike enfeebled by vigil and by fasts, the more ignorant or mentally imbecile a youth may be who is brought under this influence, the more freely and unmixedly will the divine power be made manifest. so clearly are these wonders the work, not of human skill or wisdom, but of supernatural agency! characteristics such as these i have mentioned, are the marks of the true inspiration. now, there are, o agathocles, four great orders of spiritual existence.gods, demons, heroes or demi-gods, and souls. you will naturally be desirous to learn how the apparition of a god or a demon is distinguished from those of angels, principalities, or souls. know, then, that their appearance to man corresponds to their nature, and that they always manifest them

he creator of all things, to show his power and the authority he has gained over those miserable beings who have allowed themselves to be caught by his cunning and trickery, and by the recognition of these marks of their master to keep them in his power. further, to prevent them, as far as possible, from withdrawing from their promises and oaths of fidelity, because though breaking faith with him the marks still remain with them and serve, in an accusation, as a means of betraying them, with even the smallest amount of evidence that may be brought forward. louis gaufridi, a prisoner, who had just been condemned to be burnt. was marked in more than thirty places over the body and on the loins especially there was a mark of lust so large and deep, considering the site, that a needle could be

ence that may be brought forward. louis gaufridi, a prisoner, who had just been condemned to be burnt. was marked in more than thirty places over the body and on the loins especially there was a mark of lust so large and deep, considering the site, that a needle could be inserted for the width of three fingers across it without any feeling being shown by the puncture. the same author claimed that the marks on sorcerers were areas that had mortified from the touch of the devil s finger. about 1591, leonarde chastenet, an old woman of eighty, was taken up as a sorceress while begging in poitou. brought before mathurin bonnevault, who deponed to having seen her at the meeting of witches, she confessed that she had been there with her husband, and that the devil, a very disgusting beast, was t

e the names of those, either man or woman, that had been with them and had carried them away, they were again carried by force, either to blockula or the crossway, and there beaten, insomuch that some of them died of it, and this some of the witches confessed, and added, that now they were exceedingly troubled and tortured in their minds for it. one thing was lacking to confirm these confessions: the marks of the whip could not be found on the bodies of the victims, except on one boy, who had some wounds and holes in his back that were given him with thorns; but the witches said they would quickly vanish. as described in the court records, the mysterious blockula was situated in a large meadow, like a plain sea, wherein you can see no end. the house they met at had a great gate painted wit

ealing and natural sciences. he wrote the handbook of neurology, a chiropractic text. sierra investigated respiratory and diaphragmatic changes in mediums during manifestation of phenomena. he died in november of 1982. sources: pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. sigil a sign or seal for an occult entity. sigils, especially those that are the marks of angels, deities, or demons, are often used on amulets and talismans. according to occultists, such signs are like the signatures of gods and other supernatural entities, and the inscribing of such sigils evokes the entities that they symbolize (see also yantra) in this century, the art of creating sigils was recreated by artist- magician austin osman spare. he saw in sigils a means of

esus in corpore meo porto. in the first twelve centuries of the history of the church his words were taken figuratively. there were ascetics who had wounds attributed to the teeth and claws of the devil on their body, but it was st. francis of assisi (died 1226) from whom the history of stigmatic wounds really dates. he was also reported to have manifested the phenomenon of bilocation. he carried the marks of stigmata during the final two years of his life. he fasted all through the 40-day fast of st. michael and concentrated his thoughts on the passion of christ. not only was his flesh torn and bleeding at the five places, but. his hands and feet appeared to be pierced through the middle with nails, the heads of which were in the palm of his hands and the soles of his feet; and the points

ed from normal sources. verrall s general opinion of the controlling personalities was that although their characteristics were not very marked, all bore strong resemblance to the waking thompson, the voice was hardly to be distinguished from hers, and the words and phrases were such as she herself used in the normal state. she nevertheless, admitted that many personalities bore, for the sitters, the marks of independent individuality. myers s belief in survival was chiefly founded on experiments with thompson following the death of his great love, annie marshall. he and his friends had 217 sittings, about two thirds of which he personally attended. after myers s death on january 17, 1901, thompson, who had previously suspended sittings altogether, gave two sittings to sir oliver lodge. in

nched forth a flame with so much force that it reached the heart of the young woman, while another jet of flame crossed the entire room and struck the opposite wall. whereupon regina fell unconscious. this affair seems extraordinary to us; firstly because a cross and an exact form of the hand have been marked in every detail; secondly, because this brand of burning did not extend beyond limits of the marks, though, upon linen material, fire has a tendency to spread. finally, the right hand which was thus branded in on flesh and cloth, was an exact replica of the right hand of clement, just as though he had been operating by his own dead physical hand. and the proof of this is that, during life, the tip phalange of clement s forefinger had been amputated by a surgeon for a disease which was

no. 4, april 1905. other chronicles contained similar accounts. in 1908 and 1910 mrs. zingarapoli, a naples lawyer, published a dozen such cases in luce e ombra. one was recorded from the seventeenth century and the brands or scorch marks of the hands of fire preserved at the convent st. claire at todi. the exhibits in father v. jouet s other world museum at rome comprised photographic records of the marks. in another instance in 1853, a spirit left an imprint as if by an iron hand heated redhot on the door of the convent of the franciscan nuns of saint anne at foligno. when the grave of the deceased was reopened, the hand was found to fit the scorch marks to perfection. in william howitt s history of the supernatural (2 vols, 1863, a story was told of an apparition that appeared to the gr

vols, 1863, a story was told of an apparition that appeared to the grandfather and father of a fellow student of johann h. jung. it stated in part: yet there were circumstances which made the father and son believe that he was far from his purification, for fire streamed from every finger when he became angry at their resistance to his wishes. still more, when he touched the bible it smoked, and the marks of his thumb and finger shrivelled up the leather of the binding where he held it, and also the paper where he pointed out the place in the hymn from guilt of blood deliver me was black and singed. the bible with these marks is preserved in the family, and many creditable persons have seen it and may still see it. howitt added: the fiery touch of the spirit which induced the father and s

nor suffered a single movement to escape them, this terrible phenomena was repeated five times in less than an hour. the house in which this occurred was haunted, and the scene of frightful disturbances at night. the younger children always insisted that these frightful marks were made by a spanish girl who followed their sister about. she had her throat cut. another apparition who helped to make the marks was their mother whom they represented as reproaching her daughter with an infamous life. the fluid was several times analyzed and found to be human blood. the phenomena lasted for many months. finally the police interfered and the circles were terminated. the issue of psychic touches has actually been discussed but it is such an allusive phenomena that little can be concluded from its o

. could the samples tested for carbon dating have been contaminated with threads or solutions from the later history of the shroud? moreover, carbon dating, accurate or misleading, cannot explain the extraordinary and awe-inspiring character of the image on the shroud as disclosed by the camera negative of secondo pia in 1898. there are no apparent brush marks, and other theories of production of the marks, however ingenious, hardly do justice to the beauty and accuracy of the icon. common sense suggests that even a medieval forger of genius would be unlikely to have the prescience to produce a perfect and noble image in negative. what the pilgrims of that period in an out-of-the-way french district would surely have expected to see would have been a stylized rudimentary positive image, mo

after death; or, in other words, that those who have had their blood sucked become suckers in their turn) but that he had been cured by eating some of the earth upon the vampire s grave, and by rubbing himself with his blood. this precaution, however, did not hinder him from being guilty himself after his death; for, upon digging up his corpse forty days after his burial, he was found to have all the marks of an arch-vampire. his body was fresh and ruddy, his hair, beard, and nails were grown, and his veins were full of fluid blood, which ran from all parts of his body upon the shroud that he was buried in. the hadnagy, or bailiff of the village, who was present at the digging up of the corpse, and was very expert in the whole business of vampirism, ordered a sharp stake to be drove quite

ne. immediately after christmas day is past, a lame boy goes round the country calling these slaves of the devil, of which there are a great number, and enjoining them to follow him. if they procrastinate or go too slowly, there immediately appears a tall man with a whip whose thongs are made of iron chains, with which he urges them onwards, and sometimes lashes the poor wretches so cruelly, that the marks of the whip remain on their bodies till long afterwards, and cause them the greatest pain. as soon as they have set out on their road, they are all changed into wolves. they travel in thousands, having for their conductor the bearer of the whip, after whom they march. when they reach the fields, they rush upon the cattle they find there, tearing and carrying away all they can, and doing

ics, performs the uposhana vow, and would have become a god, had it not been that a wicked man compelled him by force to take food in the evening, and so he was reborn as a guhyaka. in the modern folk-lore of kashmir, the yaksha has turned into the yech or yach, a humorous, though powerful, sprite in the shape of a civet cat of a dark colour, with a white cap on his head. this small cap is one of the marks of the irish fairies, and the incubones of italy wear caps, the symbols of their hidden, secret natures. the feet of the yech are so small as to be almost invisible, and it squeaks in a feline way. it can assume any shape, and if its white cap can be secured, it becomes the servant of the possessor, and the white cap makes him invisible. in the vishnu purana we read that vishnu created t

was reported in the nlpr proceedings (vol. 1, part 1, january 1927) and widely discussed in the press. capt. seton-karr testified on october 19, 1926: i was present on october 5, when the so-called stigmatic markings appeared on the face, arms and forehead of eleonore zugun under conditions which absolutely precluded the possibility of eleonore producing them by scratching or other normal means. the marks were photographed in my presence. the report of the national laboratory of psychical research, after describing various telekinetic and apport phenomena, concluded on the stigmata as follows: there is not the slightest doubt that our careful experiments, made under ideal scientific conditions, have proved that (a) stigmatic markings appeared spontaneously in various parts of eleonore s b

atory of psychical research, after describing various telekinetic and apport phenomena, concluded on the stigmata as follows: there is not the slightest doubt that our careful experiments, made under ideal scientific conditions, have proved that (a) stigmatic markings appeared spontaneously in various parts of eleonore s body (b) that eleonore was not consciously responsible for the production of the marks (c) that under scientific test conditions movements of small objects without physical contact undoubtedly took place. the experimenters, unless they are bereft of all human perceptions, cannot possibly come to any other conclusions. what has happened to eleonore is apparently this: during her early childhood when the so-called poltergeist phenomena became first apparent, the simple peasa

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

usness. at this point in his narrative, robinson said, steve showed me why he wore his hair long at the back of his head. behind each ear at the base of the parietal bones of his skull were bare, seared, scarred patches of skin upon which no hair could grow. both of these areas behind the ears were a little smaller than the size of a silver dollar and were perfectly circular. steve said they were the marks of a dero slave! in the ordeal that followed, brodie was only intermittently conscious. on three or four occasions, he awoke to find himself in a cage with other human beings. they told him that he was in the caves, and they were under the control of the deros, who could snatch any human being off the face of the earth if they so chose. each time it became evident that he was conscious

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

aris, 1958, pp. 255 ff. 3 in order to understand this enthusiasm, a history of hermetism in the middle ages and in the renaissance before ficino is needed. for some indications of the influence of the asclepius in the middle ages, see c.h. ii, pp. 267-75. interest in hermetism (based chiefly on asclepius and on the pseudo-hermetic liber hermetis mercurii triplicis de vi rerum principiis is one of the marks of the twelfth-century renaissance. for the influence of these works on hugh of st. victor, see the didascalicon, translated jerome taylor, columbia, 1961, introduction pp. 19 ff. and notes. many of the magical, alchemical, and astrological writings going under the name of hermes were of course known in the middle ages, see below, pp. 48-9. 13 hermes trismegistus respect for the old, the

GILBERT THE MAGICAL MASON

r refreshment, and oil for the well-earned rest after labour. inourenglish craft masonry we note the three notable pillars representing wisdom, strength and beauty and the ionic, doric and corinthian styles of architecture. in mark masonry we are taught regarding the value of the key-stone. in medieval times workmen put each his own mark on squared stones, and it is suggested that key-stones bore the marks of overseers. in the royal arch we hear not only of an arch and a keystone, but also of an altar of white stone in the form of a double cube and upon it was engraved the sacred name.themost excellent masters' lodge has reference to a cape255 stone. a. e. waite notices a scotch grade of marked-master whose legend narrates the fall of the cape-stone or coping255 stone of the north gate of

GOLDEN CHAIN AND THE LONELY ROAD

e whereby a man becomes mage. within the cultus sabbati 'the way of the flaming torch' and 'the way of the lightning-bolt' are known as 'the dragon's horns. it is considered a worthy aspiration for a wayfarer to realise the union of the twain: the non-dual path of the double-way. because of this dual emphasis, it is considered that only those with the capacity for receiving teachings and who bear the marks of 'unique transmission- whatever the degree of manifestation- should be invited into the formal sodality. a witch born to the path may still spend many years struggling to make manifest that which lies within and yet by vertu of the traditional rites an uncommon fate may be swiftly seized; unto such individuals the process of tuition is in truth a path of remembrance: a reclamation of a

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

first incontrovertible proof that khufu had indeed been the builder of the hitherto anonymous great pyramid. one would have thought that a discovery of this nature would have settled conclusively any lingering doubts over the ownership and purpose of that enigmatic monument. but the doubts remained, largely because, from the beginning, a certain smell hung over vyse s evidence: 1 it was odd that the marks were the only signs of the name khufu ever found anywhere inside the great pyramid.21 2 it was odd that they had been found in such an obscure, out-of-theway corner of that immense building. 3 it was odd that they had been found at all in a monument otherwise devoid of inscriptions of any kind. 4 and it was extremely odd that they had been found only in the top four of the five relieving

pyramid: your personal guide, pp. 30-1. graham hancock fingerprints of the gods 306 entering a cave or grotto cut into the side of a mountain; it lacked the sense of deliberate and geometrical purposefulness that would have been conveyed by the original descending corridor. worse still, the dark and inauspicious horizontal tunnel leading inwards looked like an ugly, deformed thing and still bore the marks of violence where the arab workmen had alternately heated and chilled the stones with fierce fires and cold vinegar before attacking them with hammers and chisels, battering rams and borers. on the one hand, such vandalism seemed gross and irresponsible. on the other, a startling possibility had to be considered: was there not a sense in which the pyramid seemed to have been designed to

lly they re from the identical member of rock. they were quarried out, moved over to the site of the temple god knows how and erected into forty-foot-high walls again god knows how. i m talking about the huge limestone core blocks, not the granite facing. i think that the granite was added much later, quite possibly by khafre. but if you look at the limestone core blocks you ll see that they bear the marks of exactly the same kind of precipitationinduced weathering that are found on the sphinx. so the sphinx and the core structure of the valley temple were made at the same time by the same people whoever they may have been. and do you think that those people and the later dynastic egyptians were connected to each other in some way? in serpent in the sky you suggested that a legacy must hav

taken place] in rapid spurts followed by long pauses. 27 if crustal displacements can happen on mars, why not on earth? and if they don t happen on earth, how do we account for the otherwise awkward fact that not a single one of the ice-caps built up around the world during previous ice ages seems to have occurred at or even near either of the present poles.28 on the contrary, land areas bearing the marks of former glaciation are very widely distributed. if we cannot assume crustal shifts, we must find some other way to explain why the ice-caps appear to have reached sea level within the tropics on three continents: asia, africa and australia.29 charles hapgood s solution to this problem is simple, extremely elegant and does not affront commonsense: the only ice age that is adequately exp

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ldest surviving branch of the black lodge on the planet (see ossendovski s men, beasts and gods, circa 1925, for an account of schamballah and agarthi) as survivors of the marxist massacre from the tibetan great white brotherhood are known to have come to the west in subsequent years, it may be assumed that survivors of the black lodge have set up operations in our own society as well. we can see the marks of their presence in so-called right-handed eastern circles that have gained a certain currency among westerners, and which peddle a useless baggage of new age platitudes. the traditions do survive here and there in the east; a friend of mine for 10 years a high high official of the international society for krishna consciousness in india was seduced by a black tantric magician, and woun

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

d a few grains of gold still, which had stuck in the corners of his pocket (ib. no. 13. i could fill sheets with this kind of stories: with all their similarity, they differ in details, and i had to pick out what was characteristic! then, as to locahty, they occur not only in alamannian, franconian, hessian or thuringian districts, but i believe all over germany, notably in westphalia, l. saxony, the marks, and further east; no doubt also in switzerland, bavaria and austria. schmeller 1, 33 mentions the loferer jungfrau of salzburg country, and remarks that the story has spread far into bavaria. and the people of friesland, drenthe and the netherlands have just as much to tell of their witten ivijven or juffers in hills and caverns (j. w. wolf no. 212, though here they get mixed up with el

. 303) come from the beaming lustre of the flower; forneotes fohne (p. 240, niar&ar vottr (p. 218) from the leaves lying like five fingers side by side. donner-rche(-vine) is the lett. pehrkones. donnerjcraut, donnerhesen (p. 183) may, like barba jovis, be accounted for by the bushy tanglement of their tendrils; but how perunika (p. 183) stands related to peruu, i do not know. devil's-bit is from the marks of teeth supposed to be visible in its root, and due to diabolic agency. a great many names are taken from beasts, especially those of our native fable, and fancy has been equally busy on them. of flowers and herbs the sanskrit distinguishes the wholesome by the adjunct 'friend' the hurtful by' foe' as ramdpriya, dear 1 the healing power imparted by the skirt of the garment was very lilc

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

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

ed: thank thee, but i am poor and hungry, and unable to repay thy kind ness/ if thou art hungry/ said the hare, f light a fire, and kill, roast and eat me/ buddha made a fire, and the hare immediately jumped in. then did buddha manifest his divine power, he snatched the beast out of the flames, and set him in the moon, where he may be seen to this day. 3 to the greenlander s fancy these spots are the marks of malina s fingers, with which she touched the fine reindeer pelisse of anninga (majer s myth, taschenb. 1811. p. 15. an on. fable tells us, that mani (the moon) took two children, bil and hiuki, away from the earth, just as they were drawing water from the well byrgir, and carrying the pail saegr on the pole simul between their shoulders. these children walk behind 1 schlegel s ind. bi

rives earliest to the alpine pastures on may 1, earns a privilege for the whole year. 786 summer and winter. hours (conf. p. 590 n, and the penalty attached to it, of acting the butze and being ducked, 1 look upon as mere accessories, kept alive long after the substance of the festival had perished (see suppl. kuhn (pp. 314-29) has lately furnished us with accurate ac counts of whitsun customs in the marks. in the mittelmark the houses are decorated with mai/ in the altrnark the farmservants, horse-keepers and ox-boys go round the farms, and carry may-crowns made of flowers and birch twigs to the farmers, who used to hang them up on their houses, and leave them hang ing till the next year. on whitsun morning the cows and horses are driven for the first time to the fallow pasture, and it is

HELENA BLAVATSKY NIGHTMARE TALES

sing time in idle talk, the dervish produced a piece of chalk, and traced around the girl a circleabout six feet in diameter. fetching from behind the door twelve small copper lamps which he filled withsome dark liquid from a small bottle which he drew from his bosom, he placed them symmetrically aroundthe magic circle. he then broke a chip of wood from a panel of the half ruined door, which bore the marks ofmany a similar depredation, and, holding the chip between his thumb and finger he began blowing on it atregular intervals, alternating the blowing with mutterings of some kind of weird incantation, till suddenly,and without any apparent cause for its ignition, there appeared a spark on the chip and it blazed up like a drymatch. the dervish then lit the twelve lamps at this self-generat

HP LOVECRAFT A DARK LORE

inth, and wondered what was wrong with the expression. when they saw the same face in the same position that evening, they felt worried, and watched for the lights to come up in his apartment. later they rang the bell of the darkened flat, and finally had a policeman force the door. the rigid body sat bolt upright at the desk by the window, and when the intruders saw the glassy, bulging eyes, and the marks of stark, convulsive fright on the twisted features, they turned away in sickened dismay. shortly afterwards the coroner's physician made an examination, and despite the unbroken window reported electrical shock, or nervous tension induced by electrical discharge, as the cause of death. the hideous expression he ignored altogether, deeming it a not improbable result of the profound shock

ul winds began to blow from the place soon after they went down. however, there usually isn't much in what these natives say. but what i have to tell is more than this. two years ago, when i was prospecting about 500 miles east in the desert, i came on a lot of queer pieces of dressed stone perhaps 3 x 2 x 2 feet in size, and weathered and pitted to the very limit. at first i couldn't find any of the marks the blackfellows told about, but when i looked close enough i could make out some deeply carved lines in spite of the weathering. there were peculiar curves, just like what the blackfellows had tried to describe. i imagine there must have been thirty or forty blocks, some nearly buried in the sand, and all within a circle perhaps a quarter of a mile in diameter. when i saw some, i looked

n death and decay. another thing that disturbed me was the absence of a bolt on the door of my room. one had been there, as marks clearly shewed, but there were signs of recent removal. no doubt it had been out of order, like so many other things in this decrepit edifice. in my nervousness i looked around and discovered a bolt on the clothes press which seemed to be of the same size, judging from the marks, as the one formerly on the door. to gain a partial relief from the general tension i busied myself by transferring this hardware to the vacant place with the aid of a handy three-in-one device including a screwdriver which i kept on my key-ring. the bolt fitted perfectly, and i was somewhat relieved when i knew that i could shoot it firmly upon retiring. not that i had any real apprehen

nd overlapping, and unlikely to arrest any casual gaze, my restless vision had caught certain details near the spot where the path to the house joined the highway; and had recognised beyond doubt or hope the frightful significance of those details. it was not for nothing, alas, that i had pored for hours over the kodak views of the outer ones claw-prints which akeley had sent. too well did i know the marks of those loathsome nippers, and that hint of ambiguous direction which stamped the horrors as no creatures of this planet. no chance had been left me for merciful mistake. here, indeed, in objective form before my own eyes, and surely made not many hours ago, were at least three marks which stood out blasphemously among the surprising plethora of blurred footprints leading to and from th

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

on death and decay. another thing that disturbed me was the absence of a bolt on the door of my room. one had been there, as marks clearly shewed, but there were signs of recent removal. no doubt it had been out of order, like so many other things in this decrepit edifice. in my nervousness i looked around and discovered a bolt on the clothespress which seemed to be of the same size, judging from the marks, as the one formerly on the door. to gain a partial relief from the general tension i busied myself by transferring this hardware to the vacant place with the aid of a handy three-in-one device including a screwdriver which i kept on my key-ring. the bolt fitted perfectly, and i was somewhat relieved when i knew that i could shoot it firmly upon retiring. not that i had any real apprehen

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ints here of the origin of the decimal system, which reigns through the universal laws of computation as a natural substratum, basis, or principle. this powerful symbol, also, is full of secret important meanings. it will be remarked as the symbol or figure assigned in the formal zodiacs of all countries, whether origidal zodiacs, or whether produced in figure-imitations by recognising tradition. the marks or fig. 7. the letter shin 50 the rosicrucians. symbols of the zodiacal signs, virgo-scorpio, are closely similar to each other, with certain differences, which we behold! i show you a sign. virgo. libra. scorpio. the woman conqueror leading the dragon. the restored world, or captivity captive" recommend to the judicious consideration of close and experienced observers. fig. 8. the templ

ared a comparative table, to prove the identity of the sign virgo- scorpio and its ciphers; but we forebore in deference to our limits (and from other circumstances) which did not advisedly admit of the addition. a comparative display of all marks or symbols which give occult expression to the female side of nature, and its astronomical and astrological signs, affords the same result of identity. the marks of the signs f and h, and their ciphers, are interchangeable, and reflect intimately from one to the other. it must be remembered that the sign libra our modern september the hinge-point or balance-centre of the two wings of the celestial zodiac was an addition by the greeks. here, according to the sab an astrological tradition, the origin of good and evil, of the malific and the benevol

views of the refining gnostics, woman is the accidental unknowing obtrusion upon the universal design. the ideal woman (as ideal virgin) is spiritually free (because of her nothingness except possessed) from the curse and corruption of things material. from these ideas came the powers superstitiously imagined to be possible in the virgin state, and capable of being exercised by virgin woman. all the marks and forms connected with these proscribed letters s and z have, on their material and worldly side, the character of charms, sigils, and talismans, in the evil sense, or dark sense. they were supposed to be means of magic by the old soothsayers. the celebrated lord monboddo produced a very elaborate treatise quite contrary to recognised ideas to show that speech was not natural to man, b

even for evil. the penalty has pursued the original guilt through the generations, and still survives; because man has dared to intrude into the disorders of darkness, and brought back out of orcus and made physical guilt and horror which were the property of the devils and within the compass of their range, alone, of accursed activity, but which were not for him were not naturally for him. hence the marks and tokens of this supernatural cancer, some of the imported effects otherwise lying out of his reach as being far above what his limited nature could endure without utter consumption of itself of the first fall. conquest is wide-spread just according to the weakness and incidence of the subjected. fire finds its easy prey in dry leaves and in light combustible. these immortal-mortal dis

stored world when the waters went down or disappeared. each of the twelve spaces in the accompanying plan contains twentyfive degrees which make an aggregate of three hundred degrees. the mythical figure contained in the ark is presumably that of noah. it is also evidently the symbolical figure of the saviour, and typically only that of noah; for the hands are crossed, and the feet and hands bear the marks of the incision the nails of the crucifixion (or passion. twenty-five, the number of the degrees in each space or sign of this noachic ark, arca, or chest (gigantic, are the number of the knights of the garter; with the reserved twentysixth, or kingly or sovereign seat. in this respect the ark may be regarded as the grand mythic idea of the round table; as that was the production of the

from the original with great care and attention. king arthur, in the principal seat, is idealised in the person of king henry the eighth, in whose time the round table is supposed to have been repaired and refaced. in the revolution, cromwell's soldiery, after the capture of winchester, and in the fury at the imputed idea of idolatry (the round table is the english palladium, made a target of it. the marks of many balls are still conspicuous. the five-leaved roses (red and white roses; rhodion, rhodes knights of rhodes or of malta, the successors of the templars) typify the ten original signs of the zodiac red-rose, five signs (aspiration or ascension; white-rose, five. signs (or leaves, descension (or con -descension, or s.s, or holy ghost (the key of the whole apotheosis, according to th

JESSUP MK THE CASE FOR THE UFO

peared in one place and not another. i wanted to know whether they were friendly or hostile. l-m? pals; s-m?1 even if he knew he nor any number of men could ever do anything, jemi. 1 clearest translation 1 this note is quite ambiguous. it may be interpreted as the abov e or as: l--m: pals s-m? or since l-m closely follows the word hostile it might be: hostile lm? pals: s-m? from the similarity of the marks following l-m and s-m the first interpretation is most likely the correct one. 24 for first they would refuse to even believe. requires true humility or active2 fascination. i wanted to know, further, if they might be a mark twain-like hoax which a gullible public was swallowing, having tired of ordinary pursuits of happiness and excitement. i wanted to know, too, whether we would have t

en 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 machine. then, as suddenly as if they had come to the brink of a cliff, the marks ended" the landing of the plane was unaccountable. but, accepting that as a minor mystery, the suggested explanation of the abrupt ending of the footprints was that day and stewart had been captured by hostile bedouins, who had brushed away all trails in the sand, starting from a point forty yards from the plane. but hostile bedouins could not be thought of brushing indefinitely and a se

ssions. marker is like low power stone cutter the tracks were not confined to the ground. two men following the tracks for three and halfhours("under gooseberry bushes and espaliered fruit trees) suddenly lost all trace of it. they cast around and eventually picked up the tracks in the last place they thought of looking for them: on the roofs of some houses! the witnesses already quoted said that the marks could be traced "in some instances, over the roofs of houses, and hayricks, and very high walls (one fourteen feet high, without displacing the snow on either side, or altering the distance between the feet; and passing on as if the wall had not been an impediment. the gardens with high fences or walls and gates locked, were equally visited as those open and unprotected" 111 another inve

en feet high, without displacing the snow on either side, or altering the distance between the feet; and passing on as if the wall had not been an impediment. the gardens with high fences or walls and gates locked, were equally visited as those open and unprotected" 111 another investigator said that he traced the prints across a field up to a hayrick. the surface of the rick was wholly free from the marks but on the opposite side, in a direction corresponding exactly with the track already traced, they began again. a similar occurrence was noted when a wall intervened in the path of the track. as high walls, hayricks, and houses were no obstacle to the onward march of these tracks, so neither was a great stretch of water. the hoof marks were traced to the bank of the estuary of the river

rks were traced to the bank of the estuary of the river exe, and then picked up again on the opposite bank across two miles of salt water. the meanderings of the track ranged from bicton in the east to totnes in the west, a distance of about twenty miles as the crow flies. but the actual mileage covered by the track, as measured by the distance between hamlets, villages, towns and so forth, where the marks were seen was very much more. as one devonian who was greatly interested in the occurrence wrote "when we consider the distance that must have been gone over to have left these marks i may say in almost every garden, on doorsteps, through extensive woods of luscombe, upon commons, in enclosures and farms the actual progress must have exceeded one hundred miles" this the best illustration

t everywhere except the far north. in china, cliffs are dotted with them, and in italy, spain, and india they occur in enormous numbers. there are twenty-four cups, varying from one and a half to three inches in diameter, arranged approximately in straight lines, on the witches' stone near ratho, scotland. it is explained locally that these are tracks of a dog's feet (in stone. in inverness-shire the marks are called "fairies' footmarks" in norway and other places they are said to be horses' hoof prints. the rocks of clare, in ireland, have prints supposed to have been left by a mythical cow. ed: the following has no obvious reference or necessary position. picture coming to strange unexplored, never seen planet, not knew photography or cartography so must mark it, indelibly, no? 114 on u

of the legendary "abominable snow man" of the himalayas, were all made by somewhat similar types of rays from space navigating contrivances. snow man captured, oct. 1954 it would appear that any resemblance to morse codes, or codes in general, or any other form of communication is purely coincidental, and is merely personal interpretation of the obviously mechanical nature of the distribution of the marks, be they cups in stone or depressions in snow. it is the establishment of the mechanical nature of these manifestations and their consequent subordination to intelligent control, which is our first concern. the whys and wherefores must be secondary issues. have you heard of the vitrified forts of scotland, ireland, brittany and bohemia? there are a number of very ancient forts, many on h

LAITMAN M THE PATH OF KABBALAH

and gadlut of zeir anpin of the world of atzilut. the state of katnut means suckling (breast feeding. the state of gadlut means redemption. however, these states are only temporary and last only as long as correction is still needed. image of the creator: the creator demonstrates his leadership in the form of circles and straight lines. during his descent from above, he demonstrates his power and the marks of his leadership. superior means stronger and greater; it is defined as the inner circles, when at the very center there is our world. malchut: malchut is called the similitude of god because that is the only place where we can feel the creator, with attributes that were given to us from above. we attain in our innermost feeling, in our malchut. however, we do it with the attributes we

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

aite, one of the finest masonic scholars of the day, and an authority upon the history of the higher degrees. another is bro. w. l. wilmshurst, who has given some beautiful and deeply spiritual interpretations of masonic symbolism. this school is doing much to spiritualize masculine masonry, and the deeper reverence for our mysteries that is becoming more and more apparent is without doubt one of the marks of its influence. 20. the occult school 21. the fourth school of thought is represented by an evergrowing body of students in the co-masonic order, and is gradually attracting adherents in masculine masonry also. since one of its chief and distinctive tenets is the sacramental efficacy of masonic ceremonial when duly and lawfully performed, we may perhaps not improperly term it the sacra

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

er leads to tartarus. the three judges are: rhadamanthys for souls from asia, aeacus for souls from europe, and minos for any cases about which there is indecision. the examination seems to be more medical than conversational. the soul is presented as marked by the actions of life, particularly in the sense of being malformed or wounded by authoring unjust actions. the judges have only to examine the marks on the soul to determine the appropriate judgment. the wicked are set on the road to tartarus to be rehabilitated or eternally punished. the good are sent to the isles of the blessed, and are pictured as having lived philosophic lives. in homeric mythology, tartarus was a region underneath hades where rebellious deities, particularly the titans, were sent for punishment. in this dialogue

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

icates settlement on sjalland and elsewhere by around 10,000 b.c.e. we know little about these settlements, but by 6500 b.c.e. or so, a hunting and fishing culture may be identified. by 2500 b.c.e. or so, there are indications of agriculture and the raising of animals. at around 2000 b.c.e. the archaeological record begins to show characteristic small ax heads, made of stone but carefully copying the marks of metal pouring that was used for such axes to the south in europe. a hypothetical culture associated with these axes and an even more hypothetical immigration of persons with them from europe is known as the boat-ax culture. around 1000 b.c.e. the scandinavian bronze age begins, and from this same period there are numerous spectacular rock carvings, which may have had a religious purpo

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

or decoration, such as inscriptions, images, cartouches, paintings, and other distinctive features associated with dynastic mortuary art. the only hieroglyphics to be found within the pyramid are a few builders' marks sealed up in the chambers of construction, first opened by howard vyse. these apparently were painted upon the stones before they were set in position, for in a number of instances the marks were either inverted or disfigured by the operation of fitting the blocks together. while egyptologists have attempted to identify the crude dabs of paint as cartouches of cheops, it is almost inconceivable that this ambitious ruler would have permitted his royal name to suffer such indignities. as the most eminent authorities on the subject are still uncertain as to the true meaning of

es, entitled "the hermetical signification of the symbols and attributes of isis" with interpolations by the compiler to amplify and clarify the text. the statues of isis were decorated with the sun, moon, and stars, and many emblems pertaining to the earth, over which isis was believed to rule (as the guardian spirit of nature personified. several images of the goddess have been found upon which the marks of her dignity and position were still intact. according to the ancient philosophers, she personified universal nature, the mother of all productions. the deity was generally represented as a partly nude woman, often pregnant, sometimes loosely covered with a garment either of green or black color, or of four different shades intermingled-black, white, yellow, and red. apuleius describes

MORALS AND DOGMA

ve of others-_justice_ and _charity. the _creature_ can possess no real and essential attribute which the _creator_ does not possess. the _effect_ can draw its reality and existence only from its _cause. the _cause_ contains in itself, at least, what is essential in the _effect. the characteristic of the effect is inferiority, short-coming, imperfection. dependent and derivate, it bears in itself the marks and conditions of dependence; and its imperfection proves the perfection of the cause; or else there would be in the effect something immanent, without a cause. god is not a logical being, whose nature may be explained by deduction, and by means of algebraic equations. when, setting out with a primary attribute, the attributes of god are deduced one from the other, after the manner of th

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

e english authors such as e. w. shaw and a. f. a. woodford, who have studied exclusively the simplest forms and professional intention of their symbolism masons' marks believe that while these were originally simply alphabetical and numerical, they subsequently took on esoteric and symbolic meaning. they feel that, at least during the middle ages if not during all eras in the history of building, the marks constituted the external signs of an occult organization. drawn from geometry, they form a kind of universal alphabet, which, outside of some international variations, was a language that all workers could understand.7 the symbolism in architecture, sculpture, and stained glass, which was the work of artists under the direction of the clerics, was the expression of science and philosophy

RUBY TABLET OF SET

ment, to plot the orbits of stars and planets, to make medicines, to conquer and put to use certain elements, and perchance to predict and follow his course through the future. this knowledge i unfold is but the pledge of limitless knowledge as, step by step, i lead him to the unexplored and unmeasured iam. reading list: for i am older than the pyramids, yet younger than tomorrow's unborn. withal the marks of time affect me not; i am ageless, and eternally i retain my luminous knowledge and quest for the intelligence of iam. some of my tasks i have recounted, but now is always the beginning; for iam and those who use me are of wisdom and vision; and together, as time unfolds, we will see and do many wondrous and mysterious things. when i am that i was not, and i am that i am not, then: i a

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

rceived gionetta coming towards him from the street. the poor old woman uttered an exclamation of joy on seeing him; but, to their mutual disappointment, neither had any cheerful tidings or satisfactory explanation to afford the other. gionetta had been aroused from her slumber the night before by the noise in the rooms below; but ere she could muster courage to descend, viola was gone! she found the marks of violence on the door without; and all she had since been able to learn in the neighbourhood was, that a lazzarone, from his nocturnal resting-place on the chiaja, had seen by the moonlight a carriage, which he recognised as belonging to the prince di, pass and repass that road about the first hour of morning. glyndon, on gathering from the confused words and broken sobs of the old nur

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

l kinds of knowledge that are not derived from sense-perception rely on such ideas. the field of mathematics consists entirely of such ideas. it would be a poor geometrician who could only deal mathematically with things one can see or touch! in this way we have thoughts that are not derived from transitory outer nature but arise purely in a spiritual way. and it is these very ideas that show all the marks of timeless truth. the content of mathematics will be eternally valid, even if the universe were to go to pieces tomorrow and a completely new world arise. the conditions of a new world order might be such as to render current mathematical ideas inapplicable; but they would remain intrinsically valid in themselves. when the soul withdraws into itself, only then is it able to bring forth

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

ros, the serpent coiled up in a circle biting its own tail (also uroboros, is pictured as a gnostic rooster combination creature in this illustration from horapollo's selecta hieroglyphica, 1597. the sun and moon symbolize the conjunction of opposites, which is the alchemical doctrine of illuminism. 282 codex magica these two ancient celtic coins from bohemia (second and first centuries b.c) bear the marks of the dragon, or serpent. the first coin has the image of an oroboros serpent/dragon torqued and prepared to bite its own tail. the second coin bears the image of a coiled, horned serpent with ears. the coins signify the adoration and homage paid the serpent as a religious icon of worship-status by the mystery religions. the revival today of the ancient mystery religions is accompanied

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ysique, good health, but above all he must have an exalted moral nature, strong sympathies, a warm heart, courage, strong and earnest religious feelings. bucke s extensive study of those whom he considered possessed of cosmic consciousness led him to consider the approximate age of 36 as the most propitious time in one s life to achieve this elevated state of consciousness. in summation, he found the marks of the cosmic sense to be the following: t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d religious phenomena 193 1. subjective light: the person suddenly finds himself or herself immersed in flame, or a rose-colored cloud, or perhaps a sense that the mind is itself filled with such a cloud of haze. 2. moral elevation: the recipient is bathed in a

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 232 religious phenomena had been used to wrap a crucified man in its folds. the impressions on the shroud are of a tall man with a beard, his hands crossed with the imprints of nails through the wrists and feet. the right side of the man s chest was pierced. in addition, the image is said by investigators to bear the marks of whip lashes on the back. the man s right shoulder is chafed, as if from having borne a rough, heavy object. a number of puncture wounds appear around the head, and one cheek displays a pronounced bruise. the chest cavity is expanded, as if the victim had been trying desperately to draw air into the lungs, a common occurrence and a typical physical response during crucifixion. since it

leeding wounds which appear in various places on the body, such as the hands, the feet, the back, the forehead, and the side, and, in the christian context, are considered to be manifestations of the suffering endured prior to, and during, jesus (c. 6 b.c.e. c. 30 c.e) crucifixion. while theologians debate whether or not st. paul himself may have been a stigmatic (galatians 6:17 i bear on my body the marks of jesus, st. francis of assisi (1181 1226) suddenly bore the wounds of christ while praying outside a cave after a 40- day retreat in 1224, thereby becoming the first stigmatic recorded in the annals of church history. st. francis is also the only stigmatic on whom the wounds in the feet and the hands actually bore representations of nails. in 1275, a cistercian nun named elizabeth rece

the annals of church history. st. francis is also the only stigmatic on whom the wounds in the feet and the hands actually bore representations of nails. in 1275, a cistercian nun named elizabeth received stigmata on her forehead, representing christ s crown of thorns, after she witnessed a vision of the crucifixion. church tradition has it that st. catherine of siena (1347 1380) was visited with the marks of christ s suffering, but through her great humility she prayed that they might become invisible, and, though the pain of the wounds remained, her entreaty was granted and the blood no longer flowed. the catholic encyclopedia states that the suffering that stigmatics endure is the essential part of visible stigmata; the substance of this grace consists of pity for christ, participation

medical specialists. dr. joseph john was quoted as saying that no treatment he had given critch had worked or been effective. according to critch s parishioners, they were thrown to the floor by an invisible force or felt their injuries healed when he blessed them. r. allen stanford, a banker from the united states who flew critch to new york city on his private jet, said that oil was oozing from the marks on the priest s feet, as it did from jesus. the wounds were real, stanford said (evening telegram, april 11, 1998. the roman catholic church does not see the onset of stigmata as bringing with it any increase of holiness, so its clergy recognizes the real possibility of conscious or unconscious fraud in some of the cases of stigmata reported almost annually. the church also acknowledges

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

at time] is convinced that the socorro sighting is neither a hoax nor a hallucination, but he feels that perhaps some sort of test object (war games, etc) might have been going on. however, there is no record of such an event though he has tried to track this down through white sands, holloman air force base, and a few others. i would like to go along with the hallucination idea if it weren t for the marks and burned patches. the once-skeptical hynek was not the only one convinced of the authenticity of the socorro, new mexico, sighting by zamora. the case remains one of the most solid in project blue book files and in the annals of ufo research. m delving deeper randle, kevin d. conspiracy of silence. new york: avon books, 1997. a history of ufo crashes. new york: avon books, 1995. steige

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

es that the leopard men were not immortal. interestingly, on january 10, 1948, just a month before the leopard men were hanged in nigeria, three women and four men were executed for their part in the lion men murders in the singida district in tanganyika. the lion people had dressed in lion skins and murdered more than 40 natives in ritual slayings that left wounds on their victims that resembled the marks of a lion fs claws. m delving deeper daraul, arkon. a history of secret societies. new york: pocket books, 1969. 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 26 secret societies eisler, robert. man into wolf. london: spring books, n.d. lefebure, charles. the blood cults. new york: ace books, 1969. the mau-mau it has been said that no one knows

THE GOD OF THE WITCHES

t throughout his life he never interfered withany benefactions which his father had made to christian foundations. on lanfranc's death rufus was nolonger bound by his promise; and, as freeman puts it "one aspect of the reign of william rufus sets himbefore us as the enemy, almost the persecutor, of the church in his realm. the god of the witcheswilliam rufus[1]61the stories told of rufus bear all the marks of truth and show him as definitely a pagan. he jeered openly atchristianity, delighting to set jews and christians to discuss the merits of their respective religions; heplundered churches and religious establishments "have ye not chests full of bones of dead men, but wroughtabout with gold and silver, said one of his ministers to the monks who protested that they had no money forthe ki

THE HOLY BIBLE KING JAMES VERSION

should glory, save in the cross of our lord jesus christ, by whom the world is crucified unto me, and i unto the world. 6:15 for in christ jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. 6:16 and as many as walk according to this rule, peace [be] on them, and mercy, and upon the israel of god. 6:17 from henceforth let no man trouble me: for i bear in my body the marks of the lord jesus. 6:18 brethren, the grace of our lord jesus christ [be] with your spirit. amen. page 673 ephesians the epistle of paul the apostle to the ephesians 1:1 paul, an apostle of jesus christ by the will of god, to the saints which are at ephesus, and to the faithful in christ jesus: 1:2 grace [be] to you, and peace, from god our father, and [from] the lord jesus christ. 1:3 b

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

friged g appears 1 tertius est fricco, pacem voluptatemque larigens mortalibus, cuius etiam simulachrum fingunt ingenti priopo; si nupti celebrand sunt, friccioni [sacrificia offerunt] adam bremena, de situ dani, p. 23, ed. 1629. generative powers 127 to have been a name sometimes given in anglo-saxon to frea himself; in a charter of the date of 959, printed in kemble's codex diplomaticus, one of the marks on a boundary-line of land is friged ges- tr ow, meaning apparently frea s tree, which was probably a tree dedicated to that god, and the scene of priapic rites. there is a place called fridaythorpe in yorkshire, and friston, a name which occurs in several parts of england, means, probably, the stone of frea or of friga; and we seem justified in supposing that this and other names commen

one, de lancre says, which was especially repulsive to mankind. the goat, we know, was dedicated to priapus. sometimes he assumed a form, if we clearly understand de lancre, which presented a confused idea of something between a tree and a man, which is compared, for he becomes rather poetical, to the old decayed cypresses on the summit of a high mountain, or to aged oaks whose heads already bear the marks of approaching decay. when the devil appeared in human form, that form was horribly ugly and repulsive, with a hoarse voice and an imperious manner. he was seated in a pulpit, which glittered like gold; and at his toutes sortes et tous usages, est la plus pr cieuse denr e de ce lieu. les enfans sont les bergers, qui cardent chacun la bergerie des crapaux, que chaque sorci re qui les mene

TYSON DONALD SOUL FLIGHT

ildhood and then forgotten later in life, yet still remain in the unconscious. chapter eighteen: astral self-defense 307 dion fortune mentioned repercussion in her 1930 book psychic self-defence "it is a well-known fact that if an occultist, functioning out of the body, meets with unpleasantness on the astral plane, or if his subtle body is seen, and struck or shot at, the physical body will show the marks."240 she described the patterned bruising found on her own body after an "astral skirmish" and quite wisely compared the bruises to the stigmata of saints and the swelling or bruising sometimes seen on hysterics. she wrote that "the mind, powerfully stirred, affects the etheric double, and the etheric double acts upon the physical molecules held in its meshes."241i t is evident from this

WICCA WITCHCRAFT TODAY

cribed by the prioress were actually discovered. mannoury's methods, it may be added, were admirably simple and effective. after a score of agonising jabs he would reverse the probe and press the blunt end against the person's flesh. miraculously, there was no pain, the devil had marked the spot. had he been permitted to go on long enough, there is no doubt that mannoury would have discovered all the marks. unfortunately, one of the apothecaries (an untrustworthy stranger from tours) was less complacent than the village doctors whom lou-bardemont had assembled to control the experiment. catching mannoury in the act of cheating, the man protested, in vain. his minority report was merely ignored. meanwhile, mannoury and the others had proved themselves most gratifyingly co-operative' page 23

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