Michael Wynn's Occult Reference Library
THE MOON,THE MOONS

Return to Occult Library Index

0 0

nt the operation of the elements in the zodiac. thus, to fire are attributed: aries a leo e sagittarius i to earth are attributed: taurus b virgo f capricorn j to air are attributed: gemini c libra g aquarius k to water are attributed: cancer d scorpio h pisces l 52 to the ancients, six planets besides the sun were known. they also assigned certain planetary values to the north and south nodes of the moon. that is the point where the moon's orbit touches that of the ecliptic. these were named: caput draconis head of the dragon p cauda draconis tail of the dragon q since the discovery of two more distant planets, neptune and uranus, these two terms have been partially replaced by them. the effect of caput draconis is like neptune: n the effect of cauda draconis is like uranus: the names o

anet mercury and represents intellect and rational thought. it also represents the structuring and measuring capacities of the mind as opposed to the emotional and intuitional aspects of netzach. hod has no exact parallel in the tarot, but is closely linked to the card judgement, ascribed to the path between hod and malkuth. yesod: the ninth emanation on the tree of life. yesod is associated with the moon and the element water. regarded as a female sphere, it is the seat of sexual instinct and corresponds to the genital chakra on the archetypal man, adam kadmon. on the tree of life, yesod has the function of channeling the energies of the higher down to the earth below, malkuth. occultists associate yesod with the astral plane, because if the sephiroth above malkuth are regarded as a map o

ed universe, the immediate environment, the plane of physical reality. as a consequence, all inner journeys of consciousness begin symbolically in malkuth. it is particularly appropriate, for example, that the myth of the rape of persephone confirms her both as queen of the underworld and as a lunar goddess. from an occult point of view, the underworld equates with the lower unconscious mind, and the moon, represented by the sphere of yesod, is the first sephira reached on the inner mystic journey up the tree of life. malkuth is closely linked with the universe card. the path of the flaming sword is the path of creation. according to the early qabalist, when lucifer was thrown out of heaven by michael, the flaming sword blocked him from returning. the path shows the order of the sephiroth

ose that must be ventured into. in any case, all efforts made are to help in accomplishing the great work. the experience of one person in the order showed that by recording his dreams he was able to predict the death of a close family member. even more, it enlightened him on how to deal with the after-effects of the situation. dreams can be considered an extended aspect of pathworking, primarily the moon card, the path of qoph, the subconscious mind. you'll learn more about this path in the next grade. again, it isn't merely as important to interpret your dreams as it is to write them down. interpretation is proven more effective over a chain of dreams that have been accumulated over an extended period of time. some suggestions of information you may want to include in your diary would be

th of qoph, the subconscious mind. you'll learn more about this path in the next grade. again, it isn't merely as important to interpret your dreams as it is to write them down. interpretation is proven more effective over a chain of dreams that have been accumulated over an extended period of time. some suggestions of information you may want to include in your diary would be adding the phase of the moon, for example, waxing, waning, full or new. if an astrological calendar is available, you may even want to include astrological information. emotions are another good thing to include in your diary. weather conditions also tend to be a useful subheading in your diary. all of these can play an important role in understanding yourself better as you progress through the grade system. pathwork

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

etishism, they cast themselves down before logs and puddles, and paid to them their simple adoration? the opinion of c?esar^ who knew the germans more superficially than tacitus a hundred and fifty years later, cannot be allowed to derogate from the truth. he wants to contrast our ancestors with the gauls, with whom he had had more familiar converse; but the personifications of the sun, fire, and the moon, to which he limits the sum total of their gods, will hardly bear even a forced' interpretatio eomana. if in the place of sun and moon we put apollo and diana, they at once contradict that deeply rooted])eculiarity of the teutonic way of thinking, which conceives of the sun as a female, and of the moon as a male being, which could not have escaped the observation of the eoman, if it had p

e, had they not already been familiar with them for centuries? again, the high antiquity of these translations is fully established by their exact accordance with the terminology used in the first centuries, as soon as people came to turn german gods into roman. in my opinion, the introduction of the seven days' names by 'in ordine vicis. now whether viko expressed to the goths the alternation of the moon's quarters, we do not know for certain; i incline to believe it, as the ohg. weha, woclia, as. wice, wnce, on. vika, swed. vecka, dan. nge, are all limited to the one meaning of septimana. the very absence of consonant- change points to a high antiquity in the word. it is remarkable that the javanese vt(ku means a section of time, the year falling into 30 vukus (ilumb. kawispr. 1, 196. th

erted later, but because they became acquainted with latin culture later. the finns and lapps 1 conf. pet. er. miiller om saxo, p. 79- the indian nations also name their days of the week after planets; and it seems worth remarking here, that wednesday is in sanskrit budhuvaras, tamil budhunld/ramei, because some have identified buddha with woden. in reality budhas, the ruler of mercury and son of the moon, is quite distinct from the prophet buddhas (schlegel's ind. bibl. 2. 177. 9 130 gods. do not count, while the esthonians again mostly do (see suppl. even the christianizing influence of byzantium decided nothing on this point; byzantium had no influence over lithuanians and finns, and had it over a part only of the slavs. these in their counting begin with monday, as the first day after

asleep in his grandmother's lap (kinderm. 29. the corresponding norwegian tale makes three feathers be pulled out of the dragon's tail, not while he sleeps, but after he is dead. loki, in punishment of his misdeeds, is put in chains, like prometheus who brought fire to men; but he is to be released again at the end of the world. one of his children, fcnrir i.e, himself in a second birth, pursues the moon in the shape of a ivolf, and threatens to swallow her. according to sn, 12. 13, an old giantess in the forest gave birth to these giants in wolfskin girdles, the miglitiest of them being mdnagarmr (lunae canis) who is to devour the moon; but in another place, while skoll chases the sun, hati, ilru&vitnis sonr (stem. 45) dogs the moon. probably tliere were fuller legends about them all, wh

o was de duvcl los geworden' i.e, disorder and violence prevailed. of any one who threatened from a safe distance, the folk in burgundy used the ironical phrase' dieu garde la lune des loups^ meaning, such threats would not be fulfilled till the end of the world; in the same way the french popular song on henry iv. expresses the far end of the future as the time when the wolf's teeth shall get at the moon: jusqu' a ce que ton j?"c?i?ic la lune avec les dcnts^ fischart in several places speaks of this' ivoj/ dcs mons' and most fully in his aller practik grossmutter' derhalben dorft ihr nicht mehr fiir ihn betten, dass ihn gott vor den vmfcn wolle hchutcn, denn sie werden ihn diss jahr nicht erhaschen (need not pray for the moon, they won't get her this year^ in several places there circulat

3 8 INITIATION CEREMONY

of the celestial steed, fiery or clothed with gold, or naked or shooting with the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the sacred rites. since ever dragging down the soul and leading it from sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing a true image unto mor

eof the fire of the sun; into that center from which all lines are equal. that the swift sun may come round that center, eagerly urging itself towards that center of resounding light. as rays of light his locks flow forth, stretching to the confines of space. and of the solar circles, and of the lunar clashings and of the aerial recesses; the melody of ether, and of the sun and of the passages of the moon, and of the sun is in the supramundane orders, for therein a solar world and endless light subsist. the sun more true measureth all things by time, for he is the time of time. and his disc is in the starless above, the inerratic sphere, and he is the center of the triple world. the sun is fire and the dispenser of fire. he is also the channel of the higher fire, aether, sun, and the spiri

oon, and of the sun is in the supramundane orders, for therein a solar world and endless light subsist. the sun more true measureth all things by time, for he is the time of time. and his disc is in the starless above, the inerratic sphere, and he is the center of the triple world. the sun is fire and the dispenser of fire. he is also the channel of the higher fire, aether, sun, and the spirit of the moon, ye are the leaders of air. and the great goddess bringeth forth the vast sun and the brilliant moon, and the wide air, and the lunar course and the solar pole. she collecteth it receiving the melody of ether, and of the sun, and of the moon, and of whatsoever is contained by air. unwearied doth nature rule over the worlds and works, so that the periods of all things may be accomplished

taurus with the watery sign of cancer and this sign was by the greeks and romans referred to apollo or the sun. hiero: returns to place. heg: leads theoricus to west. hiereus (showing 1st tablet) the astrological symbols of the planets are derived from the 3 primary forms of the circle, the crescent and the cross, either singly or in combination. the circle denotes the sun and gold, the crescent the moon and silver, respectively, analogous to the red and the white alchemical natures. the cross is the symbol of corrosion and the corrosion of metals is usually of the complementary color to that which they naturally approximate. thus, copper which is reddish becomes green in verdigris etc. mercury is the only one which unites these primary forms in one symbol. saturn is composed of the cross

ld. as a mss. lecture on this subject is circulated among the members of the grade of practicus, i shall not further enter into its explanation. heg: leads theoricus to tablet in the south. heg: before you is the tablet of the olympic or aerial planetary spirits with their seals, arathror of saturn, bethor of jupiter, phalegh of mars, och of the sun, hagith of venus, ophiel of mercury and phul of the moon. heg: leads theoricus to tablet in the north. heg: this shows you the geomantic figures with their ruling intelligences, and genii; also the talismanic symbols allotted to each geomantic figure. these are derived from them by drawing lines to the points composing them, so as to form mathematical figures therefrom. a mss. lecture on geomancy is circulated among the members of practicus gra

4 7 INITIATION CEREMONY

hrone of the hierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pillars are placed about 2 feet in front of hegemon's seat, and behind her is the letter qoph. the altar in the center has a candle on either side. on it is the tarot key, the moon. the elemental lights are lit. incense burns in the south. temple arranged as for path 29. members assembled and robed) hiero (knocks) honoured fraters and sorors, assist me to open the temple in the grade of philosophus. honoured hegemon see that the temple is properly guarded. heg: very honoured hierophant the temple is properly guarded. hiero: honoured hiereus, see that none below the

n of the sphere of the watery sign pisces, and the path connecting the material universe as depicted in malkuth, with the pillar of mercy, and the side of chesed through the sephira netzach. and through it do the waters of chesed flow down. hiero: heg: pract: move to west of altar. hiero: before you upon the altar is the 18th key of the tarot, which symbolically resumes these ideas. it represents the moon with four hebrew yods, like drops of dew falling, two dogs, two towers, a winding pathway leading to the horizon, and in the foreground, water, with a crayfish crawling through it towards land. the moon is in the increase on the side of gedulah, and from it proceed sixteen principal and sixteen secondary rays, which together make 32, the number of the paths of yetzirah. she is the moon at

us shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers, between which lies the path of all the heavenly bodies ever rising in the east and setting in the west. the crayfish is the sign cancer, and was anciently the scarabus or khephra, the emblem of the sun below the horizon as he ever is when the moon is increasing above. also when the sun is in the sign pisces, the moon will be well in her increase in cancer as shown by the crayfish emblem. hiero: leads practicus to tablet of the serpent of brass in east. hiero: this is the serpent nehushtan which moses made when the children of israel were bitten by the serpents of fire in the wilderness. it is the serpent of the paths of the tree. a

midian did tremble. was the lord displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation? thou didst cleave asunder the earth with the rivers. the mountains saw thee and they trembled; the deluge of waters rolled by; the deep uttered his voice and lifted up his hands on high. the sun and the moon stood still in their habitation; at the light of thine arrows they went; at the shining of thy glittering spear. thou didst march through the land in indignation. thou didst thresh the heathen in thine anger. thou didst march through the sea with thine horses, through the depth of the mighty waters. heg: conducts practicus to hierophant and hands to practicus the calvary cross. lights tur

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

hes out enough oxygen for a family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones, the animals, the people and everything else on the earth and in the waters and the sky. our higher selves, our souls, are influenced by the cycles of the sun, the moon, the stars and the natural world on a deep spiritual level. we can draw down their energies into ourselves to amplify and replenish our own, like tapping into a cosmic energy supply rather than having to recharge our powers from our own, separate dynamos. through them and through us courses the universal life force, known as ch'i to the chinese, and prana in hindu philosophy. it is a sour

d english word wita, meaning 'wise' and the wicca were the wise ones. witchcraft is said to be the oldest religion in the world. it is the indigenous shamanistic religion of europe that has, in spite of ferocious persecution from the fifteenth to the seventeenth centuries, survived in the folk tradition of many lands and through families who kept alive the old beliefs and worship of the earth and the moon mother. not so many centuries ago, our ancestors burned yule logs at christmas as a symbolic gesture to bring light and warmth back to the world on the mid-winter solstice at the darkest time. they danced around the maypole on may morning, the beginning of the old celtic summer, to stir into life the earth energies in a sacred spiral pattern. these rituals go back into the mists of time a

ent of agriculture, and the god evolved into the sonconsort of the earth mother. he was the god of vegetation, corn, winter and death, who offered himself as a sacrifice each year with the cutting down of the corn, and was reborn at the mid-winter solstice, as the sun god. the neolithic period also saw the development of shrines to the triple goddess who became associated with the three phases of the moon: waxing, full and waning. the moon provided one of the earliest ways by which people calculated time. since its cycles coincided with the female menstrual cycle, which ceased for nine moons if a women was pregnant, the moon became linked with the mysteries first of birth, then of death as it waned, and finally with new life on the crescent. because the moon was reborn each month or, as it

fertility. moon magick for the increase of love and fertility is still practised under the auspices of the waxing moon. it was not until about 3,000 years ago that the male role in conception was fully understood in the west, and only then were the sky father deities able to usurp the mysteries of the divine mother. a trinity of huge, carved stone goddesses, representing the three main cycles of the moon, and dating from between 13000 and 11000 bc, was found in france in a cave at the abri du roc aux sorciers at angles-sur-l'anglin. this motif continued right through to the triple goddess of the celts, reflecting the lunar cycles as maiden, mother and crone, an image that also appeared throughout the classical world. witchcraft and the early christians after the formation of the christian

iates the female members and the high priestess the male. they celebrate eight sabbats, or seasonal celebrations. there are, however, numerous forms of wicca and of witchcraft, many of which draw on ancient traditions. for example, the feminist dianic wicca, founded in the 1970s, is spiritually descended from the nature religion of the italian witches who worshipped diana as the triple goddess of the moon from about 500 bc. since the 1970s, less formal practices and covens have evolved, which may or may not have a structured learning system, and these create their own spells and ceremonies, rather than using an existing system, such as that recorded in gardner's own book of shadows, revised by his high priestess doreen valiente. these individual ceremonies are recorded in books created to

ABRAMELIN1

hom the good spirit that is to be called is subject. and about this character let there be placed so many characters of five corners, or pentacles,8 as the spirits we would call together at once. but if we should call only one, nevertheless there must be made four pentagons, wherein the name of the spirit or spirits with their characters are to be written. now this lamen ought to be composed when the moon is in her increase, on those days and hours which agree to the spirit; and if we take a fortunate planet therewith, it will be the better for the producing the effect; which table or lamen being rightly made in the manner we have fully described, must be consecrated according to the rules above delivered. and this is the way of making the general table or lamen for the invocating of all s

he invocating of all spirits whatever; the form whereof you may see in plates of pentacles, seals, and lamens. we will yet declare unto you another rite more easy to perform this thing: let the man who wishes to receive an oracle from a spirit, be chaste, pure, and sanctified; then a place being chosen pure, clean, and covered everywhere with clean and white linen, on the lord's-day in the new of the moon, let him enter into that place clothed with white linen; let him exorcise the place, bless it, and make a circle therein with a consecrated coal; let there be written in the outer part of the circle the names of the angels; in the inner part thereof write the mighty names of god; and let be placed within the circle, at the four parts of the world,9 the vessels for the perfumes. then being

ABRAMELIN2

, all pagan idolatries, all superstitions, fascinations, diabolical pacts, and lastly all that the gross blindness of the world can touch with its bands and feet is reckoned as wisdom and magic! the physician, the astrologer, the enchanter, the sorceress, the idolater, and the sacrilegious, is called of the common people a magician! also he who draweth his magic whether from the sun, whether from the moon, whether from the evil spirits, whether from stones, herbs, animals, brutes, or lastly from thousand divers sources, so that the heaven itself is astonished thereat. there be certain who draw their magic from air, from earth, from fire, from water, from physiognomy, from the hand, from mirrors, from glasses, from birds, from bread, from wine, and even from the very excrements themselves;

d elemental things; and such are, as we have already said, natural operations of the elements; but that they should have power over the spirits, or force in all supernatural things, that is not, neither can ever be. but it will instead be found that by the permission of the great god it is the spirits who govern the firmament. what foolishness then would it be to implore the favour of the sun, of the moon, and of the stars, when the object would be to have converse with angels and with spirits. would it not be an extravagant idea to demand from the wild beasts the permission to go hunting? but what else is it, when they23 have elected a certain day, when they have divided it up into many false divisions such as hours, minutes, etc. here, they say, we have the planetary hours, and the plane

things, either good or bad fortune! i tell you, and i repeat absolutely, that this is in no way true; that they produce thus a change of the time and of the air, i in part concede; but do me the grace to tell me how ye do divide the planetary hours. i know that ye begin the first hour of the day with the planet which itself giveth the name unto the day, as sunday is ascribed to the sun, monday to the moon, tuesday to mars, wednesday to mercury, thursday to jupiter, friday to venus, and saturday to saturn; then ye divide the length of the day into twelve equal portions which ye call hours, and to each hour ye assign its planet; and ye do the same thing with the night, according to whether the days be long or short. thus do the hours become long or short. as for example, suppose that on a su

finisheth. then cometh the night, which is longer, that is to say, fourteen hours, and each planetary hour of this night will be seventy minutes, and in order to continue the regular succession as we have begun, the first hour of the night will be of jupiter; the second of mars; the third of the sun; and so on until monday, whose first hour will be, the sacred magic 52 (according to this rule) of the moon. now tell me, i pray you, doth it always happen that when the day of monday commenceth, that is to say, when the sun riseth in its horizon, that the moon riseth also together with him, and that she setteth also together with him? they cannot answer this. wherefore then do they apportion unto the second day of the week and unto its first hour the moon? they can tell you no reason, except a

said rule of the astrologers, and made me to comprehend what should be the true planetary hours. when the planet beginneth to appear upon the horizon then doth its day begin (whether it be light or dark, black or white, and until it bath passed its elevation25 its day lasteth until it riseth anew, and after that it hath set its night endureth; so that as well in the days of the sun as in those of the moon and of the others, the days of all the planets be mingled, only that one commenceth sooner than another, according to which nature they be mingled together in the celestial signs. now it is requisite that i should tell unto you what be the planetary hours! know then that each planet hath only an hour during the which it is very powerful, being over you and above your head, that is to say

ABRAMELIN3

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

ADEPTUS MINOR INITIATION

s. far from us be any such design, but it was intended to point out to thee that the truly wise man is but little in his own eyes, however great his attainments may appear to the ignorant, and that even the highest intellectual achievements are but as nothing in the sight of the lord of the universe, for he looketh at the heart. it is written 'when i consider the heavens, the work of thy fingers, the moon and stars which thou hast ordained, what is man that thou art mindful of him, or the son of man that thou visiteth him' and couldst thou even attain unto the height of a god upon this earth, how small and insignificant yet wouldst thou be in the presence of god the vast one" second "rise, then, o aspirant of the rose of ruby and the cross of gold. rise, glorified by suffering. rise, purif

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

nfathomably dreadful dangers of the path is that you must trust mercury, and yet that if you trust him you are certain to be deceived. i can only explain this, if at all, by pointing out that, since all truth is relative, all truth is falsehood. in one sense mercury is the great enemy; mercury is mind, and it is the mind that we have set out to conquer. 14. the last of the seven sacred planets is the moon. the moon represents the totality of the female part of us, the passive principle which is yet very different to that of venus, for the moon corresponds to the sun much as venus does to mars. she is more purely passive than venus, and although venus is so universal the moon is also universal in another sense. the moon is the highest and the lowest; the moon is the aspiration, the link of

omes right down at the other end of the scale, to be a symbol of the senses themselves, the mere instrument of the registration of phenomena, incapable of discrimination, incapable of choice. the niyama corresponding to her influence, the first of all, is that quality of aspiration, the positive purity which refuses union with anything less than the all. in greek mythology artemis, the goddess of the moon, is virgin; she yielded only to pan. here is one particular lesson: as the yogi advances, magic powers (siddhi the teachers call them) are offered to the aspirant; if he accepts the least of these- or the greatest- he is lost. 15. at the other end of the scale of the niyama of the moon are the fantastic developments of sensibility which harass the yogi. these are all help and encouragemen

and they hit us hardest because they interfere directly with the technique of our work; we are constantly gaining new powers, despite ourselves, and every time this happens we have to invent a new method for bringing their malice to naught. but, as before, the remedy is of the same stuff as the disease; it is the unswerving purity of aspiration that enables us to surmount all these difficulties. the moon is the sheet-anchor of our work. it is the knowledge and conversation of the holy guardian angel that enables us to overcome, at all times and in all manners, as the need of the moment may be. 16. there are two other planets, not counted as among the sacred seven. i will not say that they were known to the ancients and deliberately concealed, though much in their writing suggests that thi

the book of devotion to a particular deity. this book is admirable beyond praise, reviewing the whole subject in every detail with flawless brilliancy of phrase. its practice is enough in itself to bring the devotee to high attainment. this is only for the few. but every student should make a point of saluting the sun (in the manner recommended in liber resh) four times daily, and he shall salute the moon on her appearance with the mantra gayatri. the best way is to say the mantra instantly one sees the moon, to note whether the attention wavers, and to repeat the mantra until it does not waver at all. he should also practise assiduously liber iii. vel jugorum. the essence of this practice is that you select a familiar thought, word or gesture, one which automatically recurs fairly often d

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

mint, anise, fennel and hyssop, all holy herbs familiar to all from the treasury of hebrew scripture. and there is even the sacred marjoram which renders man both chaste and passionate; the tender green angelica stalks also infused in this most mystic of concoctions; for like the artemisia absinthium itself it is a plant of diana, and gives the purity and lucidity, with a touch of the madness, of the moon; and above all there is the dittany of crete of which the eastern sages say that one flower hath more puissance in high magic than all the other gifts of all the gardens of the world. it is as if the first diviner of absinthe had been indeed a magician intent upon a combination of sacred drugs which should cleanse, fortify and perfume the human soul. and it is no doubt that in the due emp

ALEISTER CROWLEY ACROSS THE GULF

nd in it that strange hidden planet that presides over darkness and magic and forbidden love. the sun was united with the planet of amoun, but in the abyss, as page 1 gulf.txt showing that my power and glory should be secret, and in aterechinis the second decanate of the house of mast, so that my passion and pleasure should likewise be unprofance. in the house of travel in the sign of the ram was the moon my sweet lady. and the wise men interpreted this as a token that i should travel afar; it might be to the great temple at the source of mother nile; it might be. foolishness! i have scarce stirred from thebai. yet have i explored strange countries that they knew not of: and of this also will i tell in due course. i remember- as i never could while i lived in khemi-land- all the minute car

r the veil; and this he interprets to the seeker after truth. thus the priest reads wrongly the silence of the goddess, and the seeker understands ill the speech of the priest. then come forth fools, saying "the goddess hath lied- and in their folly they die. while, therefore, they held me beneath the surface of the pool, the high priestess took the vows on my behalf saying: i swear by the orb of the moon; i swear by the circuit of the stars; i swear but the veil, and by the face behind the veil; i swear by the light invisible, and by the visible darkness; on behalf of this virgin that is buried in thy water; to live in purity and service; to love in beauty and truth; to guard the veil from the profane; to die before the veil- and then came the awful penalty of failure. i dare not recall h

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ng" cult of the yezidis of mesopotamia, knowledge of which led him to declare the lines that open this introduction. for he saw that the yezidis possess a great secret and a great tradition that extends far back into time, beyond the origin of the sun cults of osiris, mithra and christ; even before the formation of the judaic religion, and the hebrew tongue. crowley harkened back to a time before the moon was worshipped, to the "shadow out of time; and in this, whether he realised it as such or not, he had heard the "call of cthulhu. sumeria that a reclusive author of short stories who lived in a quiet neighbourhood in new england, and the manic, infamous master magician who called the world his home, should have somehow met in the sandy wastes of some forgotten civilisation seems incredib

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

cognised a yin-yang composition if the universe (the "male moon" idea is, the editor is given to understand, common to so-called aryan mythologies. there is also evidence to show that every god and goddess also had both a good and an evil nature, and evil gods were banished in the exorcism formulae of that civilisation as well as the lesser forms of demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later sumerians and assyrians, he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and were symbolic of divinity in many cultur

a theme of many of his magickal writings, and he received he credo, the book of the law, through a woman, his wife rose kelly. the lunar element, as well as the venusian, are certainly accessible in his works. it has even been said in occult circles that he had a hand in putting together the grimoire of one gerald gardner, founder of a contemporary witchcraft movement, called the book of shadows. the moon has an extremely important, indeed indispensable, role in the tantrick sex magick rites that so preoccupied crowley and the o.t.o. there can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; wh

e symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; whether they are called the sun and moon of the elixir vitae, the male and female participants in a rite of indian or chinese tantricism, or the shadow and the anima of jungian depth psychology. for many years, the moon remained the prime deity of the sumerians, constituting the essential personum of a religious and mystical drama that was performed roughly 3000 b.c. amid the deserts and marshes of mesopotamia. side by side with the worship of the moon, nanna, there was fear of the demon, pazuzu, a genie so amply recreated in the book and the movie by blatty, the exorcist, and similarly recognised as the

ALEISTER CROWLEY BOOK OF LIES

his mind, and of his body; it is the quintessence and the elixir of his being. therein are the forces that made him and his father and his father's father before him. this is the dew of immortality. let this go free, even as it will; thou art not its book of lies get any book for free on: www.abika.com 44 master, but the vehicle of it [46] commentary( iota-eta) the 18th key of the tarot refers to the moon, which was supposed to shed dew. the appropriateness of the chapter title is obvious. the chapter must be read in connection with chapters 1 and 16. i the penultimate paragraph, vindu is identified with amrita, and in the last paragraph the disciple is charged to let it have its own way. it has a will of its own, which is more in accordance with the cosmic will, than that of the man who i

apter 25; 36 being the square of 6, as 25 is of. this chapter gives the real and perfect ritual of the hexagram. it would be improper to comment further upon an official ritual of the a'.a. book of lies get any book for free on: www.abika.com 80 [83] 37 kappa-epsilon-phi-alpha-lambda-eta lambda-zeta dragons thought is the shadow of the eclipse of luna. samadhi is the shadow of the eclipse of sol. the moon and the earth are the non-ego and the ego: the sun is that. both eclipses are darkness; both are exceeding rare; the universe itself is light. book of lies get any book for free on: www.abika.com 81 [84] commentary( lambda-zeta) dragons are in the east supposed to cause eclipses by devouring the luminaries. there may be some significance in the chapter number, which is that of jechidah th

f the spirits, and explains his own position. their real mission was to rouse him to confidence and action. book of lies get any book for free on: www.abika.com 136 [139] 65 kappa-epsilon-phi-alpha-lambda-eta xi-epsilon sic transeat "at last i lifted up mine eyes, and beheld; and lo! the flames of violet were become as tendrils of smoke, as mist at sunset upon the marsh-lands "and in the midst of the moon-pool of silver was the lily of white and gold. in this lily is all honey, in this lily that flowereth at the midnight. in this lily is all perfume; in this lily is all music. and it enfolded me" thus the disciples that watched found a dead body kneeling at the altar. amen! book of lies get any book for free on: www.abika.com 137 [140] commentary( xi-epsilon) 65 is the number of adonai, th

or is used because the zelator of the a'.a. has to pass an examination in asana before he becomes eligible for the grade of practicus. the ten days allude merely to the tradition about the camel, that he can go ten days without water. paragraph 4 identifies the reward of initiation with death; it is a cessation of all that we call life, in a way in which what we call death is not. 3, silv er, and the moon, are all correspondences of gimel, the letter of the aspiration, since gimel is the path that leads from the microcosm in tiphareth to the macrocosm in kether. the epithets are far too complex to explain in detail, but mem, the hanged man, has a close affinity for gimel, as will be seen by a study of liber 418. unt is not only the hindustani for camel, but the usual termination of the thi

ALEISTER CROWLEY BOOK OF THE LAW

e worshipped, for they shall cluster to exalt me. i am the visible object of worship; the others are secret; for the beast& his bride are they: and for the winners of the ordeal x. what is this? thou shalt know. iii,23: for perfume mix meal& honey& thick leavings of red wine: then oil of abramelin and olive oil, and afterward soften& smooth down with rich fresh blood. iii,24: the best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what. iii,25: this burn: of this make cakes& eat unto me. this hath also another use; let it be laid before me, and kept thick with perfumes of your orison: it shall become full of beetles as it were and creeping things sa

ALEISTER CROWLEY CONCERNING DEATH

by aleister crowley this issue published for hymenaeus alpha october 18, 14 e.n (1918 e.v) july 12, 81 e.n (1985 e.v) ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyright o.t.o. july 14, 1985 e.v. sun in cancer moon in gemini an 81 e.n .pa [from the "international" december 1917] an epistle of baphomet to the illustrious damozel ana wright, companion of the holy graal, shining like the moon. concerning death that she and her sisters may bring comfort to all them that are nigh death, and unto such as love them. beloved daughter and sister, do what thou wilt shall be the whole of the law. it is written in the book of the law; every man and every woman is a star. it is our lady of the stars that speaketh to thee, o thou that art a star, a member of the body of nuit. listen, for

matter, were they not made to serve thy pleasure? then follow in thy mind the wondrous word of the stele of revealing itself. return if thou wilt from the abode of the stars: dwell with mortality, and feast thereon. for thou art this day made lord of heaven and of earth. the dead man ankh-f-na-khonsu saith with his voice of truth and calm: o thou that hast a single arm! o thou that glitterest in the moon! i weave the in the spinning charm; i lure thee with the billowy tune. the dead man ankh-f-na-khonsu hath joined the dwellers of the light, opening duant, the star abodes, their keys receiving. the dead man ankh-f-na-khonsu hath joined the dwellers of the light, his pleasure on the earth to do among the living. love is the law, love under will. the benidiction of the all-begetter, all-dev

ALEISTER CROWLEY LIBER 777

th the title of creator; philosophers, with a wider outlook, would draw identities between many gods in order to obtain a unity. time and the gregarious nature of man have raised gods as ideas grew more universal; sectarianism has drawn false distinctions between identical gods for polemical purposes. thus, where shall we put isis, favouring nymph of corn as she was? as the type of motherhood? as the moon? as the great goddess earth? as nature? as the cosmic egg from which all nature sprang? for as time and place have changed, so she is all of these! what of jehovah, that testy senior of genesis, that lawgiver of leviticus, that phallus of the depopulated slaves of the egyptians, that jealous king-god of the times of the kings, that more spiritual conception of the captivity, only invented

ce of rubber-cores in our old age. 4. the tree of life is the skeleton on which this body of truth is built. the juxtaposition and proportion of its parts should be fully studied. practice alone will enable the student to determine how far an analogy may be followed out. again, some analogies may escape a superficial study. the beetle is only connected with the sign pisces through the tarot trump the moon. the camel is only connected with the high priestess through the letter gimel. since all things whatsoever (including no thing) may be placed upon the tree of life, the table could never be complete. it is already somewhat unwieldy; we have tried to confine ourselves as far as possible to lists of things generally unknown. it must be remembered that the lesser tables are only divided from

, zaren 22 sialul, sabrus, librabis, mizgitari, causub, salilus, jazar 24 nantur, toglas, zalburis, alphun, tukiphat, zizuph, cuniali 25 risnuch, suclagus, kirtabus, schachlil, colopatiron, zeffar 26 sezarbil, azeph, armilus, kataris, razanil, bucaphi, mastho 28 glun, zuphlas, phaldor, rosabis, adjuchas, zophas, halacho 29 tarab, misran, labus, kalab, hahab, marnes, sellen clxxiv. the mansions of the moon [hindu, nakshatra] arab, manazil. 15 a sharatan (ram s head, butayn (ram s belly, and 0 -10 suraya (the pleiads) 16 b 10 -30 suraya. dabaran (alldeboran, and 0 -20 hak ah (three stars in head of orion) 17 c 20 -30 hak ah, han ah (stars in orion s shoulder, and zira a (two stars above c) 18 d nasrah (lion s nose, tarf (lion s eye) and 0 -10 jabhah (lion s forehead) 19 e 10 -30 jabhah, zubr

correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry c

ns in square brackets. col. lvii. egyptian quarters. cols. lvii, lix &c. beth elohim gives- michael, leo, and south to c and y. gabrial, bull, and north to b and h. raphael, man, and west to e and. uriel, eagle, and east to d and w. col. lxix. sattvas, h rajas, and f tamas g in a close analogy col. lxxix, line 13. add (3321) ttrc tumhcrbdc [shadbarshehmoth sharthathan, the spirt of the spirits of the moon. the final is counted as 700, as are the final\ s in col. lxxviii, line 13.9 col. lxxxv. line 6. or lamcj. line 9. or laynpz. col. lxxxix. add daath, ahyh. col. xciii, line 10. contains the earth. col. xcvi. add daath, hwyh. col. xcix. add among archangels: azrael, angel of death (n, israfel, of last trump (c. col. c. our order of angelic choirs is from r. mosheh ben maimon. r. ishmael an

ALEISTER CROWLEY LIBER CHANOKH

soba ipame lu ipamis: das sobolo5 vep zodomeda poamal, od bogipa aai ta piape piamoel od vaoan! 6 zodacare, eca, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe i a i d a! 86 words in this enochian call [invokes the whole tablet of spirit] i reign over ye, saith the god of justice, in power exalted above the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod, with the ark of knowledge. moreover you lifted up your voices and sware obedience and

f the hebrew for the sphere of the planet with -el stuck on the end. see agrippa de occulta philosophia tom. iii cap. xxviii, where most of these names appear, the spirit of saturn is called sabathiel; the spirit of jupiter zedekiel; the spirit of mars, madimiel; the spirit of the sun semeliel, or semeschia; the spirit of venus nogahel; the spirit of mercury cochabiah, or cochabiel; the spirit of the moon, jareahel, or levanael. a corabiel is cited as one of the angels of the first heaven ruling monday in the heptameron of pseudo-abano, but there has no particular connection to mercury. crowley omits to mention the names formed from the letters written along the outer heptagon; the seven angels which stand in the presence of god mentioned by agrippa (de occ. phil, tom. ii cap. x. these sho

rd corresponding: thus row column attributions fire a puer h iv the emperor water d populus j vii the chariot air g puella l viii justice fire (cardinal signs) earth j carcer u xv the devil fire e fortuna minor f xi strength water h rubeus n xiii death air k tristesia x xvii the star water (fixed signs) earth b amissio w v the hierophant fire i acquisitio s xiv temperence water l laetitia q xviii the moon air c albus z vi the lovers air (mutable signs) earth f conjunctio y ix the hermit fire b cauda draconis c xx the last judgement water c via m xii the hanged man air d fortuna minor a 0 the fool earth (elements) earth (e) caput draconis t xxi the universe (if using the book of thoth attributions, exchange h and x and change titles of tarot trumps accordingly. the remaining six trumps and

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ght, o man! my man! come careering out of the night of pan! io pan! io pan! io pan! come over the sea from sicily and from arcady! roaming as bacchus, with fauns and pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue v to watch thy wantonness weeping through the tangled grove, the gnarled bole of the living tree that is spirit and soul and body and brain- come over the sea (io pan! io pan) devil or god, to me, to me

fertility, of bn, the son, through the operation of the phallic yod, while alim, the congress of dead elements, only fructifies by the brooding of spirit. this being so, how can we describe alim as containing a magical formula? inquiry discloses the fact that this formula is of a very special kind. the word adds up to 81, which is a number of the moon. it is thus the formula of witchcraft, which is under hecate<crowley "orpheus" for the invocation of this goddess> it is only the romantic mediaeval perversion of science that represents young women as partaking in witchcraft, which is, properly speaking, restricted to the use of such women as are no longer women in the magical sense of the word, because thy are no longer capable

aeval perversion of science that represents young women as partaking in witchcraft, which is, properly speaking, restricted to the use of such women as are no longer women in the magical sense of the word, because thy are no longer capable of corresponding to the formula of the male, and are therefore neuter rather than feminine. it is for this reason that their method has always been referred to the moon, in that sense of the term in which she appears, not as the feminine correlative of the sun, but as the burnt-out, dead, airless satellite of earth. no true magical operation can be performed by the formula of alim. all the works of witchcraft are illusory; and their apparent effects depend on the idea that it is possible to alter things by the mere rearrangement of them. one 26 must not

trophic character as pertaining to the order of nature. 47 the undulatory formula of putrefaction is represented in the qabalah by the letter n, which refers to scorpio, whose triune nature combines the eagle, snake and scorpion. these hieroglyphs themselves indicate the spiritual formulae of incarnation. he was also anxious to use the letter g, another triune formula expressive of the aspects of the moon, which further declares the nature of human existence in the following manner. the moon is in itself a dark orb; but an appearance of light is communicated to it by the sun; and it is exactly in this way that successive incarnations create the appearance, just as the individual star, which every man is, remains itself, irrespective of whether earth perceives it or not. now it so happens t

the extension of nothingness through the device of equilibrated opposites<chi= kappa-tau-epsilon-iota-sigma: hb:pehfinal= phi= phi-alpha-lambda-lambdaomicron- sigma (by notariqon> it is moreover the value of the letter qoph, which means "the back of the head, the cerebellum, where the creative or reproductive force is primarily situated. qoph in the tarot is "the moon, a card suggesting illusion, yet shewing counterpartal forces operating in darkness, and the winged beetle or midnight sun in his bark travelling through the nadir. its yetziratic attribution is pisces, symbolic of the positive and negative currents of fluidic energy, the male ichthus or "pesce" and the female vesica, seeking respectively the anode and kathode. the number 100 is therefore

ALEISTER CROWLEY MAGICK WITHOUT TEARS

nd overloading as soon as you get to ideas important enough to be comprehensive; as is mentioned in the article on the qabalah in equinox vol. i, no. 5, it is quite easy to prove 1= 2= 3= 4, etc. on the other hand, you must be careful to avoid taking the correspondences given in the books of reference without thinking out why they are so given. thus, you find a camel in the number which refers to the moon, but the tarot card "the moon" refers not to the letter gimel which means camel, but to the letter qoph, and the sign pisces which means fish, while the letter magic without tears get any book for free on: www.abika.com 21 itself refers to the back of the head; and you also find fish has the meaning of the letter nun. you must not go on from this, and say that the back of your head is lik

careful that the terms shall be precisely opposite and equal (0= n- n. this then they did, and began to diagrammatize the universe as the oe s.b. cap "i- a pair of opposites, the yang or active male, and the yin or passive female, principles. they represented the yang by an unbroken, the yin by a broken, line (the first manifestation in nature of these two is th i yang, the sun, and the th i yin, the moon) this being a little large and loose, they doubled these lines, and obtained the four hsiang. they then took them three at a time, and got the eight kwa. these represent the development from the original oe s.b. cap "i" to the natural order of the elements. i shall call the male principle m, the female f. m.1- khien "heaven-father" f.1- khw n "earth-mother- m.2- loe the sun f.2- kh n the

your daily practice of the qabalah will come in useful. you run through in your mind the seven sacred planets. the very first of them seems quite consonant with what you have so far seen. everything suits saturn well enough. to be on the safe side, you go through the others; but this is a very obvious case- saturn is the only planet that agrees with everything. the only other possibility will be the moon; but there is no trace noticeable of any of her more amiable magic without tears get any book for free on: www.abika.com 129 characteristics. you will therefore make up your mind that it is a saturnian god-form that you need. fortunate indeed for you that you have practiced daily the assumption of such forms! very firmly, very steadily, very slowly, very quietly, you transform your normal

wilt shall be the whole of the law. from time to time i have exhorted you with mine accustomed matchless eloquence never to neglect the prescribed greetings: but i think it just as well to collect the various considerations connected with their use- and in "greetings" i include "saying will" before set meals, the four daily adorations of the sun (liber cc, vel resh) and the salutation of our lady the moon. i propose to deal with the general object of the combined rituals, not with the special virtues of each separately. 7 the practice of liber iii vel jugorum1 is the complement of these grouped customs. by sharp physical self-chastisement when you think, say, or do whatever it is that you have set yourself to avoid doing, you set a sentry at the gate of your mind ready to challenge all com

bika.com 144 the sign of the zodiac which was rising when he first drew air into his lungs. let me add, to strengthen the argument, that on the few occasions where i have erred there has been a good astrological reason for it. e.g. i might plump for pisces rising when it was actually capricornus; but in that case saturn would have been afflicted by being in cancer, with bad aspects from venus and the moon, thus taking away all his rugged, male, laborious qualities, and in the ascendant might have been jupiter, suggesting many of the qualities of pisces: and so forth. 14 now let me start! you want me to explain the system- or no-system- which i use. i do not "move in a mysterious way my wonders to perform" for nothing could be simpler. for its origin i have to thank abramelin the mage, who

ALEISTER CROWLEY MEDITATION

nditions that may exist. having conquered internal resistance one may conquer external resistance more easily. in a steam boat the engine must first overcome its own inertia before it can attack the resistance of the water. when the will has thus ceased to be intermittent, it becomes necessary to consider its size. gravitation gives an acceleration of thirty-two feet per second on this planet, on the moon very much less. and a will, however single and however constant, may still be of no particular use, because the circumstances which oppose it may be altogether too strong, or because it is for some reason unable to get into touch with them. it is useless to wish for the moon. if one does so, one must consider by what means that will may be made effective. and though a man may have a treme

nite. that which is four square shows the finite fixed into itself; for this reason the altar is foursquare. it is the solid basis from which all the operation proceeds. one form<form. a better is given in the illustration> of the magical cup has a sphere beneath the bowl, and is supported upon a conical base. this cup (crescent, sphere, cone) represents the three principles of the moon, the sun, and fire, the three principles which, according to the hindus, have course in the body<mind. that one which happens to be in course at the moment is the one seen by him. this is so marvellous an experience, even for one who has pushed astral visions to a very high point, that he may mistak

o "expelled "cast forth> this is the cup of purification; as zoroaster says "so therefore first the priest who governeth the works of fire must sprinkle with the lustral water of the loud-resounding sea" it is the sea that purifies the world. and the "great sea" is in the qabalah a name of binah "understanding" it is by the understanding of the magus that his work is purified. binah, moreover, is the moon, and the bowl of this cup is shaped like the moon. this moon is the path of gimel through which the influence from the crown descends upon the sun of tiphereth. and this is based upon the pyramid of fire which symbolizes the aspiration of the student. in hindu symbolism the amrita or "dew of immortality<mortal> drips constantly upon a man, but

ALEISTER CROWLEY SEPHER SEPHIROTH

ybd taro (cf. 224, 280& 671) wr+ blood of grapes mybn( md dread, fear h)ry profound (ps. 92:5) qmw( anger, wrath zgwr latitude bxwr 217 the air ryw) temple, palace, castle, fortress, citadel hryb food hyrb a bee hrwbd the navel rwb+ strife, controversy [of the lord] hbyr bright, shining ryhb leanness; secret yzr 218 ayre, aethyr )ryw) briah: the creative world h)yrb the benignity of time mlw( dsx the moon (cf. 276; a month (cf. 312) xry multitude ywbr arcana )yzr odour, a smell xyr 219 cleansing; cleansings hrh+ 220 the number of verses in the book of the law. the sephiroth the paths the elect ryxb mistress; queen; demi-goddess hrybg ye shall cleave unto hwhy( gnot h read; cf. 192) hwhyl myqbdx clean; elegant rwh+ a giant qn( giants (fully written only in num. 13:33) mylypn softness kr cup

great blow hbr hkm the evening; to grow dark; to exchange, pawn; poplar, willow; desert; arabia; sweet, pleasant; raven br( 273 the stone that the builders rejected (ps. 118:22) mynwbh ws)m nb) the hidden light zwng rw) four (br) rebuked r(g took away (rg 274 paths mykrd 275 pleasant abode h)n hryd the river of justice nyd r)y? scripture (perh. lit. gscratched h) w+rs evil h(r 276 a cithara rwnk the moon (cf. 218 )rhys 277 to sow, propagate; seed, semen (rz favour, benevolence )w(r 278 the world of mevetbau: the natural world (referred to netzach- hod-yesod (b+wmh mlw( kerubim: the angelic choir of yesod (the four creatures; gthe wings of the wind h) mybwrk four h(br) wild beasts bwr( passing over rbw( 279 leprosy wrygs 280 7 40: the squares of the walls of the vault (see 5= 6 ritual. the

ALEISTER CROWLEY THE LOST CONTINENT

ys being supposed to be necessary to life. these matters were the subjects of the deepest controversy. some held that these rays themselves were injurious and should be excluded. others considered that the light-screens should be put in position during moonlight, instead of being opened at sunset, as was the custom. this, however, was never attempted, the great mass of the people being devoted to the moon. others wished full sunlight, the aim of atlas being (they thought) to reach the sun. but this theory contradicted the prime axiom of attaining things through their opposites, and was only held by the lower classes, who were not initiated into this doctrine. the 'houses' of atlas were carved from the living rock by the action of zro in its seventh precipitation. enormously solid, the wall

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

who are still unaware of the fact, but the mathematical and physical sciences are in no sense concerned with absolute truth, but only with the relations between observed phenomena and the observer. the statement that the acceleration of falling bodies is thirty-two feet per second, is only the roughest of approximation at the best. in the first place, it applies to earth. as most people know, in the moon the rate is only one-sixth as great. but, even on earth, it differs in a marked manner between the poles and the equator, and not only so, but it is affected by so small a matter as the neighborhood of a mountain. it is similarly inaccurate to speak of "repeating" an experiment. the exact conditions never recur. one cannot boil water twice over. the water is not the same, and the observer

ngth. it is the card of leo and represents babalon and the beast conjoined "their fold; not only a sheepfold, but as if it were written "their embrace. al i,16 "for he is ever a sun, and she a moon. but to him is the winged secret flame, and to her the stooping starlight" the old comment 15. in ii, 16, we find that had is to be taken as 11 (see ii, 16, comment. then hadit= 421, nuit= 466. 421- 3 (the moon= 418 466+ 200 (sun= 666 these are the two great numbers of the qabalistic system that enabled me to interpret the signs leading to this revelation. the winged secret flame is hadit; the stooping starlight is nuit; these are their true natures, and their functions in the supreme ritual referred to above. the new comment the sun and moon, in their occult sense, are secondary representatives

in, yod and he, etc. but most such dualities have been conceived in very gross and unphilosophical forms. of course, it is impossible to grasp this subject properly by reason; only the understanding developed by meditation and spiritual experience avails. initiation is pantomorphously progressive. note that the secret divine letter sht which is the key of this book is by shape the sun united with the moon c= sh, o= t co= sht. weh note: elsewhere crowley calls this sign "the secret sigil of the beast" and it is depicted by a crescent attached to the left side of a circle. sometimes the circle is dotted. sometimes the greek lower case letters sigma-theta are written connectively for this (vide. liber mcclxiv, value 209, first edition, otonl-6 and note 28. al i,17 "but ye are not so chosen" t

in violent light (air or the aethyr. r continuous vibration, like l but active- and in soft light (the sun. q combines k+ u- then were the waters gathered together from the heaven (water. v conscious male will. manhood, strength, truth, righteousness, immortality, integrity- and a crust of earth concealed the core of flame (earth. k opening as if startled- around the globe gathered the wide air (the moon<moon is not considered to be a light, but as a cohesion of the planet's atmosphere> d the paternal vibration- and men began to light fires upon the earth (fire. u like o with added refinement and a tinge of melancholy. o is completely self-confident (vulva- therefore was the end of it sorrow; yet in that sorrow a sixfold star of glory whereby they might see to return unto the stainle

galangal, seven of olive oil weh note: this is not the recipe given in abramelin, though it seems at first correct. that recipe took the proportions from the dry ingredients. if the essential oils are used instead at the same proportion, the mixture will be much too strong. in fact, the oil of cinnamon may injure the eyes or raise blisters if used at this strength. al iii,24 "the best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what" the new comment a: menstrual blood. b: possibly "dragon's blood. these two kinds of 'blood' are not to be confused. the student should be able to discover the sense of this passage by recollecting the qabalistic stat

ALEISTER CROWLEY THE OTO GNOSTIC MASS

them that revolve about us without diminution of substance or effulgence for ever. the people: so mote it be. the lord the deacon: lord secret and most holy, source of life, source of love, source of liberty, be thou ever constant and mighty within us, force of energy, fire of motion; with diligence let us ever labour with thee, that we may remain in thine abundant joy. the people: so mote it be. the moon the deacon: lady of night, that turning ever about us art now visible and now invisible in thy season, be thou favourable to hunters, and lovers, and to all men that toil upon the earth, and to all mariners upon the sea. the people: so mote it be. the lady the deacon: giver and receiver of joy, gate of life and love, be thou ever ready, thou and thine handmaiden, in thine office of gladne

ALEISTER CROWLEY THE QABALAH

nd the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity

s analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundum. it will be noticed that every number and letter has its correspondence in ideas of every sort; so that any given object can be analysed in terms of the 32. if i see a blue star, i should regard it as a manifestation of chesed, water, the moon, salt the alchemical principle, sagittarius or what not, in respect of its blueness one would have to decide which from other data and refer it to the xviith key of the taro in respect of its starriness. the use of these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropria

to discuss, there is no doubt the sephiroth are types of evolution as opposed to catastrophe and creation. the great charge against this philosophy is founded on its alleged affinities with scholastic realism. but the charge is not very true. no doubt but they did suppose vast storehouses of things of one kind from which, pure or minggled, all other things did proceed. since g, a camel, refers to the moon, they did say that a camel and the moon were sympathetic, and came, that part of them, from a common principle: and that a camel being yellow brown, it partook of the earth nature, to which that colour is given. they thence said that by taking all the nature involved, and by blending them in the just proportions, one might have a camel. but this is no more than is said by the upholders of

books of reference. note especially y+ hy+ why+ hwhy= 72.42 41 67= yz, zayin in full, the first of the paths connecting tiphareth with the supernals t.s. 42 i.e, writing out the tetragrammaton as a tetrakys, or in wing form, gives 72 t.s. liber lviii 29 73. hmkj, wisdom. also lmg, gimel, the path uniting kether and tiphereth. but gimel, the priestess of the silver star, is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for more information on these points, though rather from the standpoint of part ii. 78. alzm, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus.43 also sawya, the messenger.44 see part ii. 80. the number of p, the lightning-struck tower of the tarot. 8= intellect, m

rather from the standpoint of part ii. 78. alzm, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus.43 also sawya, the messenger.44 see part ii. 80. the number of p, the lightning-struck tower of the tarot. 8= intellect, mercury; its most material form is ruin, as intellect in the end is divided against itself. 81. a mystic number of the moon. 84. a number chiefly important in buddhism. 84= 7 12. 85. hp, the letter p. 85= 5 17: even the highest unity, if it move or energise, means war. 86 \yhla. see a note on genesis, equinox, no. ii. 90. number of tzaddi, a fishhook= tanha, the clinging of man to life (9, the trap in which man is caught as a fish is caught by a hook. the most material aspect of animal life; its final doom dec

ALEISTER CROWLEY THE SWORD OF SONG

cope) but for the moment be denied a metaphysical inspection bring out the antiseptic soap! we ll judge the christ by simple section, 205 and strictly on the moral side. but first; i must insist on taking the ordinary substantial creed your clergy preach from desk and pulpit each sunday; all the bible, shaking 210 its boards with laughter as you read each sunday. ibsen43 to a full pit may play in the moon. if (lunars they) they thought themselves to be the play, it s little the applause he d get. 215 i met a christian clergyman, the nicest man i ever met. we argued of the cosmic plan. i was lord roberts, he de wet.44* scots legal term for defendant. a romany word for woman. the rev. j. bowley. the conversation described actually occurred in mr. gerald kelly s studio in paris. ascension day

s peace; here earnest of assured release. here is the formless all-pervading spirit of the world, rising, fading 445 into a glory subtler still. here the intense abode of will closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! 450 o visionless abode! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, 455 but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life flees down corridors of centuries 460 pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. the polluting tides 465 of sense roll shoreward. arid plains of wave

has to thank me is to be found in act i. sc. ii. ll. 132-149: this is the excellent foppery of the world, that, when we are sick in fortune, often the surfeit of our own behaviour, we make guilty notes to ascension day and pentecost. blind chesterton is sure to err, and scan my work in vain; i am my own interpreter, and i will make it plain. note to introduction notes 47 of our disasters the sun, the moon, and the stars; as if we were villains by necessity, fools by heavenly compulsion, knaves, thieves, and treachers by spherical predominance, drunkards, liars, and adulterers by an enforced obedience of planetary influence; and all that we are evil in, by a divine thrusting on; an admirable evasion of whoremaster man, to lay his goatish disposition to the charge of a star! my father compou

command be obeyed and those of buddha have gained a far larger share of obedience that those of any other teacher the enlightened one was not only a potential but an actual thief. further, all voluntary action limits in some degree, however minute, the volition of others. if i breathe, i diminish the stock of oxygen available on the planet. in those far distant ages when earth shall be as dead as the moon is to-day, my breathing now will have robbed some being then living of the dearest necessity of life. that the theft is minute, incalculably trifling, is no answer to the moralist, to whom degree is not known; nor to the scientist, who sees the chain of nature miss no link. if, on the other hand, the store of energy in the universe be indeed constant (whether infinite or no, if personalit

jesuits waite, a. e. the real history of the rosicrucians. wolseley, ld. marlborough. the above works and many others of less importance were carefully consulted by the author before passing these lines for the press. their substanital accuracy is further guaranteed by the professors of history at cambridge, oxford, berlin, harvard, paris, moscow, and london. 366. shot his chandra.56 anglic, shot the moon. 388. the subtle devilish omission.87 but what are we to say of christian dialectitians who quote all things work together for good out of its context, and call this verse christian optimism? see caird s hegel. hegel knew how to defend himself, though. as goethe wrote of him: they thought the master too inclined to fuss and finick. the students anger grew to frenzy paganinic* they vowed t

ALEISTER CROWLEY EQ I 1

hat fend off the stars from collision! a mystery of the fulness of things; a mystery of the emptiness of things! yet, as we go, there grows a sense, an instinct, a premonition- what shall i call it- that being is one, and thought is one, and law is one- until we ask what is that one? then again we spin words- words- words. and we have got no single question answered in any ultimate sense. what is the moon made of? science replies "green cheese" for our one moon we have now two ideas "greenness" and "cheese "greenness" depends on the sunlight, and the eye, and a thousand other things "cheese" depends on bacteria and fermentation and the nature of the cow "deeper, even deeper, into the mire of things" shall we cut the gordian knot? shall we say "there is god? what, in the devil's name, is go

d without iron, or gold, or silver, and in which no fire burns; whose pillars are as columns of light, whose dome is as a crown of effulgence set betwixt the wings of eternity, and upon whose altar flashes the mystic eucharist of god. 169 the miser "god" what a treasure-house of wealth lies buried in that word! what a mine of precious stones- ptah, father of beginnings, he who created the sun and the moon; nu, blue, starry lady of heaven, mistress and mother of the gods; ea, lord of the deep; istar "o thou who art set in the sky as a jewelled circlet of moonstone; brahma the golden, vishnu the sombre, and siva the crimson, lapped in seas of blood. everywhere do we find thee, o thou one and awful eidolon, who as aormuzd once didst rule the sun-scorched plains of euphrates, and as odin the i

e of heaven! curse till the hissing name of jesus, which writhes like a snake in a snare, is driven from the kingdom of faith! once "eloi, eloi, lamma sabachthani" echoed through the gloom from the cross of agony; now jerry mcauley, that man of god, ill-clothed in cheap leeds shoddy, bobbing in a tin bethel, bellows "do you love jesus" and talks of that mystic son of him who set forth the sun and the moon, and 172 all the hosts of heaven, as if he were first cousin to mrs. booth or to aunt sally herself. once man in the magic land of mystery sought the elixir and the balsam of life; now he seeks "spiritual milk for american babes, drawn from the breasts of both testaments" once man, in his frenzy, drunken on the wine of iacchus, would cry to the moon from the ruined summit of some temple o

horn-bush, or a st. francis picking lice from his sheepskin and praising god for the honour and glory of wearing such celestial pearls in his habit, than become a smug, well-oiled evangelical christian genteel-man, walking to church to dear jesus on a sabbath morning, with prayer-book, bible, and umbrella, and a three- penny-bit in his glove? 173 the spendthrift "arcadia, night, a cloud, pan, and the moon" what words to conjure with, what five shouts to slay the five senses, and set a leaping flame of emerald and silver dancing about us as we yell them forth under the oaks and over the rocks and myrtle of the hill-side "bruised to the breast of pan- let us flee church, and chapel, and meeting-room; let us abandon this mantle of order, and leap back to the heaths, and the marshes, and the h

lames of our tourches athwart the palm-trees, to the discomfiture of the stars. look- in the distance between the mighty paws of the silent sphinx rests a cubical temple whose god has been called ra harmakhis, the great god, the lord of the heaven, but who in truth is nameless and beyond name, for he is the eternal spirit of life. hush- the sistrum sounds from across the banks of the dark waters. the moon rises, and all is as silver and mother-of-pearl. a shepherd's pipe shrills in the distance- a kid has strayed from the fold. o stillness. o mystery of god. how soft is thy skin. how fragrant is thy breath! life as a strong wine flames through me. the 182 frenzy of resistance, the rapture of the struggle- ah! the ecstasy of victory. the very soul of life lies ravished, and the breath has l

ALEISTER CROWLEY EQ I 5

for this; that i might see, and still might kiss "the musicians" vain! vain! time is sane. fain! fain! space is plain. time passes once, and is not found. space divides once, not heals the wound. knell! knell! the shattered shell that could not break the word of hell. whirl! whirl! the wanton girl (curve, and coil, and close, and curl) slips the grip as the swallow avoids the leaps of the dog; or the moon, that sails abeam to god's invisible gales, the clumsy caress of the asteroids! love her in memory, love her in dream, 22 love her in hope, or love her in faith; but all these loves are loves that seem; the worst is a ghoul, the best is a wraith; for to birth on the earth there is no power under, within, or above, that can give thee love in truth and love "the prophet" yet will i strive!

and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower, and middle. now, these three are represented thus: the supernal, or highest, by the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthy correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are futher divided into three pillars- the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgment, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixth, ninth, and tenth emanations. in their totality and unity th

analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundom. it will be noticed that every number and letter has its "correspondence" in ideas of every sort; so that any given object can be analysed in terms of the 32. if i see a blue star, i should regard it as a manifestation of chesed, water, the moon, salt the alchemical principle, sagittarius or what not, in respect of its blueness- one would have to decide which from other data- and refer it to the xviith key of the taro in respect of its starriness. the use of these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropr

here is no doubt that the sephiroth are types of evolution as opposed to catastrophe and creation. the great charge against this philosophy is founded on its alleged affinities with scholastic realism. but the charge is not very true. no doubt but they did suppose vast storehouses of "things of one kind: from which, pure or mingled, all other things did proceed. since hb:gemel, a camel, refers to the moon, they did say that a camel and the moon were sympathetic, and came, that part of them, from a common principole: and that a camel being yellow brown, it partook of the earth nature, to which that colour is given. thence they said that by taking all the natures involved, and by blending them in the just proportions, on might have a camel. but this is no more than is said by the upholders o

the law. the divine 7 in its most material aspect. 72. chsd, mercy. the number of the shemhamphorasch, as if affirming god as merciful. for details of shemhamphorasch, see 777 and other classical books of reference. note especially i+ ih+ ihv_ ihvh= 72. 73. chkmh, wisdom. also gml, gimel, the path unitingkether and tiphereth. but gimel "the priestess of the silver star" is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for much information on these points, though rather from the standpoint of part ii. 78. mzla, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus. note 78= 13 x 6. also aivas, the messenger. see part ii. 80. the number of hb:peh, the "lightning-struck tower" of the ta

ALEISTER CROWLEY EQ I 5

a great bull; white with horns of white and black and gold. his mouth was scarlet and his eyes as sapphire stones. with a great sword he shore the skies asunder, and amid the silver flashes of the steel grew lightnings and deep clouds of indigo. 7 he spake: it is finished! my mother hath unveiled herself! my sister hath violated herself! the life of things hath disclosed its mystery. the work of the moon is done! motion is ended for ever! clipped are the eagle's wings: but my shoulders have not lost their strength. i heard a great voice from above crying: thou liest! for the volatile hath indeed fixed itself; but it hath arisen above thy sight. the world is desert: but the abodes of the house of my father are peopled; and his throne is crusted over with white brilliant stars, a lustre of

e is no light therein, save only the light of the rose and of the cross. aumale, algeria "november" 23, 1909, between 8 and 9 p.m. the cry of the 27th aethyr, which is called zaa there is an angel with rainbow wings, and his dress is green with silver, a green veil over silver armour. flames of many-coloured fire dart from him in all directions. it is a woman of some thirty years old, and she has the moon for a crest, and the moon is blazoned on her heart, and her sandals are curved silver, like the moon. and she cries: lonely am i and cold in the wilderness of the stars. for i am the queen of all them that dwell in heaven, and the queen of all them that are pure upon earth, and the queen of all the sorcerers of hell. i am the daughter of nuit, the lady of the stars. and i am the bride of

roll, and fashion therefrom a star. yet must thou blot out the star in the heart of hadit. 26 for the blood of my heart is like a warm bath of myrrh and ambergris; bathe thyself therein. the blood of my heart is all gathered upon my lips if i kiss thee, burns in my fingertips if i caress thee, burns in my womb when thou art caught up into my bed. mighty are the stars; mighty is the sun; mighty is the moon; mighty is the voice of the ever-living one, and the echoes of his whisper are the thunders of the dissolution of the worlds. but my silence is mightier than they. close up the worlds like unto a weary house; close up the book of the recorder, and let the veil swallow up the shrine, for i am arisen, o my fair one, and there is no more need of all these things. if once i put thee apart fro

l is not his hand, but only a hand energized by him. and now it is the dance of shiva. i lie beneath his feet, his saint, his victim. my form is the form of the god phtah, in my essence, but the form of the god seb in my form. and this is the reason of existence, that in this dance which is delight, there must needs be both the god and the adept. also the earth herself is a saint; and the sun and the moon dance upon her, torturing her with delight. this vision is not perfect. i am only in the outer court of the vision, because i have undertaken it in the service of the holy one, and must retain sense and speech. no recorded vision is perfect, of high visions, for the seer must keep either his physical organs or his memory in working order. and neither is capable. there is no bridge. one ca

ere is a mighty god, sebek, with the head of a crocodile. his head is gray, like river mud, and his jaws fill the whole aire. and he crunches up the whole tree and the ground and everything. now then at last cometh forth the angel of the aethyr, who is like the angel of the fourteenth key of rota, with beautiful blue wings, blue robes, the sun in her girdle like a brooch, and the two crescents of the moon shapen into sandals for her feet. her hair is of flowing gold, each sparkle as a star. in her hands are the torch of penelope and the cup of circe. 48 she comes and kisses me on the mouth, and says: blessed art thou who hast beheld sebek my lord in his glory. many are the champions of life, but all are unhorsed by the lance of death. many are the children of the light, but their eyes shal

ALEISTER CROWLEY EQUINOX EQ I 1 2

n them! 49 11.3. rather pity myself, who cannot even make sensible "considerations" for a ritual of adeptus major. the only thing to do in short is to go steadily on, with a little extra courage and energy no harm in that! on the same old lines. the winding of the way must necessarily lead me just where it may happen to go. why deliberately go off to geburah? why not aspire direct by the path of the moon-ray unto the ineffable crown? modesty is misplaced here! very good. then how aspire? who is it that standeth in the moon-ray? the holy guardian angel. aye! o my lord adonai, thou art the beginning and the end of the path. for as thou hb:heh hb:taw hb:aleph thou art also 406 hb:vau hb:taw tau the material world, the omega. and as he hb:aleph hb:vau hb:heh thou art 12, the rays of the inef

thus feed his own! 6.52. out, out, to feed! 6.57. trimming his beard in preparation for going out, he reflects that the deplorable tone (as one's dean would say) of the last entry is not the cry of the famished beast, but that of the over-driven slave."adonai, ply thou thy scourge! adonai, load thou the chain! 7.25. what the devil is the matter with the time? the hours flit just like butterflies the moon, dead full, shines down the boulevard. my moon full moon of my desire!(ha, ha, thou beast! are "i and me and mine" not dead yet? yea, lord adonai! but the full moon means much to john st. john; he fears "fears, o lord of the western pylon! lest, of once that full moon pass, he may not win through."the harvest is over, the summer is ended, and we are not saved! yet hath not abramelin lash

too, is wandering all over the world. since the last entry, very likely, the beast has not thought even once of adonai. 8.35. the reading of the ritual has done much service, though things are still far from calm. yet the mighty flood of the chittam is again rolling its tremendous tide toward the sea the sea of annihilation. amen. 9.0. returning home, with his eyes fixed on the supreme glory of the moon, in his heart and brain invoking adonai, he hath now entered into his little chamber, and will prepare all things for the due performance of the new ritual which he hath got by heart. 9.35. nearly ready. in a state of very intense magical strain anything might happen. 9.48. washed, robed, temple in order. will wait until 10 o'clock and begin upon the stroke. o.m. 7 4 will begin; and the

i am alive for evermore, and have the keys of hell and of death. i am amoun the sun in his rising; i have passed from darkness into light. i am asar un-nefer the perfected one. i am the lord of life, triumphant over death. there is no part of me that is not of the gods. the dead man ankh-af-na-khonsu saith with his voice of truth and calm: oh thou that has a single arm! o thou that glitterest in the moon! i weave thee in the spinning charm; i lure thee with the billowy tune. 134 the dead man ankh-af-na-khonsu hath parted from the darkling crowds, hath joined the dwellers of the light, opening duant, the star-abodes; their keys receiving. the dead man ankh-af-na-khonsu hath made his passage into night, his pleasure on the earth to do among the living. amen amen without lie amen, and amen o

ALEISTER CROWLEY EQUINOX EQ I 2 2

s seas a tiny creek wherein to moor my shallop. nay! he is a mountain, chill with bleak stark winds of innocence astray! the fearful passion sweeps me away. so with a passionate thrill of fear i creep- like shadows across day! like winter on the expended year- from those cold feet, a frozen meer, to those cold knees, a lost lagoon, to that wild woodland, strangely near to the lone tower that tops the moon! 202 verily and amen! unhewn the great grim forest menaces. what gardener may dare to prune those woods to build me palaces? so climb, each ledge an infinite stress, lustful as light, as lechery loth, from the brutality of besz to the plumed perjury of thoth! i held him holy. holier both than aught the bearers of the bier, thoum-aesh-neith and auramoth, saw in the hiding-house of fear. th

hen he is shorn of his hours and his years. we will shut him up in the pyramid of cheops, in the great chamber where the sarcophagus is. thence we will lead him out when we give our feasts. he shall ripen our corn for us and do menial work. we will kiss thy painted face, o sphinx, if thou wilt betray to us time. and yet i fear that in his ultimate anguish he may take hold blindly of the world and the moon and slowly pull down upon him the house of man. dunsany. 208 the priestess of panormita hear me, lord of the stars! for thee i have worshipped ever with stains and sorrows and scars, with joyful, joyful endeavour. hear me, o lily-white goat! o crisp as a thicket of thorns, with a collar of gold for thy throat, a scarlet bow for thy horns! here, in the dusty air, i build thee a shrine of y

t while the eyes rain stones for tears. so i clung to the lips and laughed as the storms of death abated, the storms of the grevious graft by the swing of her soul unsated. wherefore reborn as i am by a stream profane and foul in the reign of a tortured lamb, in the realm of a sexless owl, 211 i am set apart from the rest by meed of the mystic rune that reads in peril and pest the ambrosial moon- the moon! for under the tawny star that shines in the bull above i can rein the riotous car of galloping, galloping love; and straight to the steady ray of the lion-heart lord i career, pointing my flaming way with the spasm of night for a spear! o moon! o secret sweet! chalcedony clouds of caresses about the flame of our feet, the night of our terrible tresses! is it a wonder, then, if the people

, the night of our terrible tresses! is it a wonder, then, if the people are mad with blindness, and nothing is stranger to men than silence, and wisdom, and kindness? nay! let him fashion an arrow whose heart is sober and stout! let him pierce his god to the marrow! let the soul of his god flow out! whether a snake or a sun in his horoscope heaven hath cast, it is nothing; every one shall win to the moon at last. 212 the mage hath wrought by his art a billion shapes in the sun. look through to the heart of his heart, and the many are shapes of one! an end to the art of the mage, and the cold grey blank of the prison! an end to the adamant age! the ambrosial moon is arisen. i have bought a lily-white goat for the price of a crown of thorns, a collar of gold for its throat, a scarlet bow fo

er fauns in the shade of initiate yews remote from the desert dawns! satyrs and fauns, i call. bring your beauty to man! i am the mate for ye all' i am the passionate pan. come, o come to the dance leaping with wonderful whips, life on the stroke of a glance, death in the stroke of the lips! i am hidden beyond, shed in a secret sinew smitten through by the fond folly of wisdom in you! come, while the moon (the moon) sheds her ambrosial splendour, reels in the redeless rune ineffably, utterly, tender! hark! the appealing cry of deadly hurt in the hollow- hyacinth! hyacinth! ay! smitten to death by apollo. swift, o maiden moon, send thy ray-dews after; turn the dolorous tune to soft ambiguous laughter! 214 mourn, o maenads, mourn! surely your comfort is over: all we laugh at you lorn. ours a

ALEISTER CROWLEY EQUINOX EQ I 2 3

ver. this is the story of their departure as it has been pieced together by mr. r. menzies fergusson. once upon a time, many years ago, the trows became dissatisfied with their residence upon pomona. they determined, therefore, to leave the pomona hills and knowes, and take up their dwelling beside the dwarfie stone on the island of hoy. the change was to be effected one evening at midnight, when the moon would be full and everything in favour of their flitting. the fateful night arrived, and the fairy train set out upon their journey. they bade farewell to the grassy hillocks upon which they had danced so often, and to the rocky caverns, the scene of their nightly revels, and all hied to the trysting-place, which was the black craig of stromness, chanting an elfin song as then went. there

the sight and thought of my personal mission, i was not a little perplexed at the duality it presented at first. but i soon found out the truth. cut in the most precious wood of the island, a cover was made of my shape, and prepared to take my place every time my various duties should call me away. acting upon the advice of my wives, i had the coffin hidden from sight; and only once a month, when the moon breaks up with her thinnest crescent, are the natives admitted to the contemplation of its contents. before i take again to the main road of my history, which i shall neither leave again or follow further than necessary, i must give a word of praise to my wives. of course the poor creatures think i am a mere man, but apart from this 382 little error they treat me gently and worship me so

ALEISTER CROWLEY EQUINOX EQ I 2

"777, lines 8 and 23. the pentagrams of air. i' b n\ a v* n name: i h v h o- i (ye-ho-wau. k' s i\ h n\ i g n g the signs of 2 degree= 9 square: stretch both arms upwards and outwards, the elbows bent at right angles, the hands bent back, the palms upwards as if supporting a weight("see" illustration. 21 (the grade of 2 degree= 9 square is particularly attributed to the element air; it refers to the moon; the path of taw is attributed to this degree. for other attributions "see "777" lines 9 and 11. the pentagrams of earth i' b n\ a v\ n o- i name: a d n i (adonai. k' s i\ h n\ i g n g the sign of 1 degree= 10 square: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1 degree= 10 square is particula

aggerates and distorts the natural man and his mood of the moment" the whole of 38 ludlow's wonderful introspection seemed to me to fortify this suggestion "well, then, let me see whether by first exalting myself mystically and continuing my invocations while the drug dissolved the matrix of the diamond soul, that diamond might not manifest limpid and sparkling, a radiance 'not of the sun, nor of the moon, nor of the stars" and then, of course, i remembered that this ceremonial intoxication constitutes the supreme ritual of all religions. first, however, it was necessary to determine the normal action of the drug upon my particular organisation. there are various preparations of "cannabis indica" all alike in this, that their action is so uncertain as to be not easily or surely standardise

be admitted that few philosophers have been capable of so profound and acute a resolution of phenomena. it has nothing to do with mysticism as such, but its rational truth makes it a suitable basis for our proposed classification of the mystic states which result from the many religious and magical methods in use among men. 59 xii "the vast sun, and the brilliant moon "o ether, sun, and spirit of the moon! ye, ye are the leaders of air "the principles, which have understood the intelligible works of the father, he hath clothed in sensible works and bodies, being intermediate links existing to connect the father with matter, rendering apparent the images of unapparent natures, and inscribing the unapparent in the apparent frame of the world "there are certain irrational demons (mindless ele

to the group. it is not just to suppose that a vision of a divine being of ineffable splendour is necessarily of higher type than this shadowy form-world. mistake on this point has led many a student astray. highest among these things are the three visual and seven auditory phenomena of yoga (we omit consideration of the other senses; the subject requires a volume) these are referred to the sun, the moon, and fire; and their appearance marks the attainment of dhyana. they are dazzling, and accompanied with such intense though passionless bliss that they partake of the nature of vedana and may under certain conditions even rise to touch san n a. of the auditory are sounds heard like bells, elephants, thunder, trumpets, sea-shells "the sweet-souled vina" and so on; they are of less importan

e" each one of us who has not attained to arahatship, admission to the great white brotherhood. is it not enough to make us throw away our atheism and exclaim "o god be merciful to me a sinner, and keep me in the way of truth" nay, for those of us who know what triple silver cord of moonlight binds the red blood of our heart to the ineffable crown of brilliance, who have seen what angel stands in the moon-ray, who have known the perfume and the vision, seen the drops of dew supernal stand on the silver lamen of the forehead- for us is neither fear nor pride, but silence in the one thought of the one beyond all thought. the world of phantoms has no terror left; we can take the blood of the black dragon for our red tincture. we understand the precept "visita interiora terrae rectificando inv

ALEISTER CROWLEY EQUINOX EQ I 3 2

ver name i call thee, thou art still un-named and nameless for eternity! come thou forth, i say, and aid and guard me in this work of art. 177 thou, star of the east that didst conduct the magi. thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the darkness rising, descending, changing for ever, yet for ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom: and earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth, and make all spirits subject unto me! so that every spirit of the firmament, and of the ether of the earth, and under the earth, on dry land, and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, may be obe

re even unto that which is beyond. and seeing that the gate is called strait, let him invoke her who abideth therein, in the path called daleth, even our lady isis""the invocation""of" 68 see "liber o" the equinox, vol. i. no. 2. 69 see "liber o" the equinox, vol. 1, no. 2. 70 see the lesser key of solomon: the goetia "isis" and i beheld a great wonder in heaven: a woman clothed with the sun: and the moon was at her feet: and on her head was the diadem of the twelve stars. hear me, our lady isis, hear and save. o thou, queen of love and mercy! thou, crowned with the throne! thou, horn d as the moon! thou, whose countenance is mild and glowing, even as grass refreshed by rain! hear me, our lady isis, hear and save! o thou, who art in mater manifest! thou bride and queen as thou art mother a

ALEISTER CROWLEY EQUINOX EQ I 3 3

's own work, and calls the superstition the "echo of an older faith" 5 the argument that "the animals are our brothers" is merely intended to mislead one who has never been in a buddhist country. the average buddhist would, of course, kill his brother for five rupees, or less. breathe, i diminish the stock of oxygen available on the planet. in those far distant ages when earth shall be as dead as the moon is to-day, my breathing now will have robbed some being then living of the dearest necessity of life. that the theft is minute, incalculably trifling, is no answer to the moralist, to whom degree is not known; nor to the man of science, who sees the chain of nature miss no link. if, on the other hand, the store of energy in the universe be indeed constant (whether infinite or no, if perso

manager rather than that of the literary adviser. but he believes that this policy defeats its own end, that praise in the equinox will really sell copies of the book receiving it, and that appreciation of this fact on the part of publishers will result in the enrichment of his advertising columns. 326 the shadowy dill-waters or mr. smudge the medium"'tis like the howling of irish wolves against the moon "as you like it" in our investigation of the trumpery tin pantheon of aunt sallies which our courtesy calls "literary gents" one of the most striking figures is a certain lame duck that suggests a mixed ancestry of brigand manqu and the ghost in the bab ballads. historically, too, the subject has its advantage, for not only does the work of weary willie suggest primal chaos, but himself r

ness, o thou perfect nothingness of bliss! 2. o thou unity of all things: as the hot fire that flameth is too subtle to be held, so art thou, o god my god. i cannot grasp thee, for thou art everywhere; lo! though i hurl me down the scarlet throat of a volcano, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 3. o thou unity of all things: as the moon that waneth and increaseth in the heavens, so art thou, o god my god. i cannot stay thee; for thou art everywhere; lo! though i devour thee, as a dragon devoureth a kid, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 4. o thou unity of all things: as the dust that danceth over the breast of the desert, so art thou, o god my god. i

ty of all things: as the air that bubbleth from the dark depths of the waters, so art thou, o god my god. i cannot catch thee, for thou art everywhere; lo! though i net thee as a goldfish in a kerchief of silk, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 6. o thou unity of all things: as the cloud that flitteth across the white horns of the moon, so art thou, o god my god. i cannot pierce thee, for thou art everywhere; lo! though i tangle thee in a witch-gossamer of starlight, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 7. o thou unity of all things: as the star that travelleth along its appointed course, so art thou, o god my god. i cannot rule thee, for thou art every

air! i adore thee, evoe! i adore thee, iao! o thou naked virgin of love, that art caught in a net of wild roses! i adore thee, evoe! i adore thee, iao! o thou iron turret of death, that art rusted with the bright blood of war! i adore thee, evoe! i adore thee, iao! o thou bubbling wine-cup of joy, that foamest like the cauldron of murder! i adore thee, evoe! i adore thee, iao! o thou icy trail of the moon, that art traced in the veins of the onyx! i adore thee, evoe! i adore thee, iao! o thou frenzied hunter of love, that art slain by the twisted horns of lust! i adore thee, evoe! i adore thee, iao! o thou frozen book of the seas, that art graven by the swords of the sun! i adore thee, evoe! i adore thee, iao! 56 o thou flashing opal of light, that art wrapped in the robes of the rainbow!

ALEISTER CROWLEY EQUINOX EQ I 3

between them. yet in a little while a serpent struck him that he died. 55. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis ways, and became as a serpent saying peradventure in an hundred millions of millions of generations of my children, they shall attain to a drop of the poison of the fang of the exalted one. 56. and behold! ere the moon waxed thrice he became an uraeus serpent, and the poison of the fang was established in him and his seed even for ever and for ever. liber lxv. cap. v 4 illustration facing page 4 partially described: this is an ornamented diagram of the tree of life, from tipheret downward. at the bottom of the figure is a solid line, below it the words "probationer liber lxi and lxv [in certain cases ri

they would go therefore to the desert or the mountains_ nay! here and now shall it be accomplished. peace to all beings! 13 aha! olympas. master, ere the ruby dawn gild the dew of leaf and lawn, bidding the petals to unclose of heaven's imperishable rose, brave heralds, banners flung afar of the lone and secret star, i come to greet thee. here i bow to earth this consecrated brow! as a lover woos the moon aching in a silver swoon, i reach my lips towards thy shoon, mendicant of the mystic boon! marsyas. what wilt thou? olympas. let mine angel say "utterly to be rapt away" marsyas. how, whence, and whither? olympas. by my kiss from that abode to this_ to this" my wings? marsyas. thou hast no wings. but see an eagle sweeping from the byss where god stands. let him ravish thee, and bear thee

whose flame of golden javelins fences those peerless paladins. there are the burning lamps of them, splendid star-clusters to begem the trailing torrents of those blue bright wings that bear mine angel through! o thou art like an hawk of gold, miraculously manifold, for all the sky's aflame to be a mirror magical of thee! the stars seem comets, rushing down to gem thy robes, bedew thy crown. like the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams about thine ardour. all the domes of all the heavens close above thee as thou art known of me who love thee. excellent kiss, thou fastenest on this soul of mine, that it is gone, gone from all life, and rapt away into the

ature shall surpass the stars: he hath said it! men shall worship me in hidden woods, on barren scaurs, henceforth to all eternity. olympas. hail! i adore thee! let us feast. marsyas. i am the consecrated beast. i build the abominable house. the scarlet woman is my spouse_ 49 olympas. what is this word? marsyas. thou canst not know till thou hast passed the fourth ordeal. olympas. i worship thee. the moon-rays flow masterfully rich and real from thy red mouth, and burst, young suns chanting before the holy ones thine eight mysterious orisons! marsyas. the last spell! the availing word! the two completed by the third! the lord of war, of vengeance that slayeth with a single glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk'

rve of the ceiling; this ceiling is gilded. all the interstices between the woodwork and the trellis and the figures are then covered with gold, and at the centre the gold is only interrupted by the geometrical network of the false trellis; you see that that resembles somewhat a very distinguished cage, a very fine cage for a very big bird. i must add that the night was very fine, very clear, and the moon brightly shining; so much so that even after i had put out my candle all this decoration remained visible, not illuminated by my mind's eye, as you might think, but by this lovely night, whose lights clung to all this broidery of gold, of mirrors, and of patchwork colours "i was at first much astonished to see great spaces spread themselves out before me, beside me, on all sides. there we

ALEISTER CROWLEY EQUINOX EQ I 4 2

unding abyss of the stars! o virgin in armour, thine arrows unsling in the brilliant resilient first rays of the spring! by the force of the fashion of love, when i broke through the shroud, through the cloud, through the storm, through the smoke, to the mountain of passion volcanic that woke- by the rage of the mage i invoke, i invoke! by the midnight of madness- the lone-lying sea, the swoon of the moon, your swoon into me, the sentinel sadness of cliff-clinging pine, that night of delight you were mine, you were mine! 197 you were mine, o my saint, my maiden, my mate, by the might of the right of the night of our fate. though i fall, though i faint, though i char, though i choke, by the hour of our power i invoke, i invoke! by the mystical union of fairy and faun, unspoken, unbroken- th

then, flinging down his weapons in a rage, he returned before the face of his master and, trembling with passion, cast himself down in wrath and despair "pah" said the great white spirit with a smile "i might have known better than to employ a low material creature like yourself. send graphiel to me" the angry bartzabel, foaming with horrid rage, went off, and graphiel appeared. all glorious was the moon-like crown of the great intelligence graphiel. his face was like the sun as it appears beyond the veil of this earthly firmament. his warrior body was like a tower of steel, virginal strong. scarlet were his kingly robes, and his limbs were swathed in young leaves of lotus; for those limbs were stronger than any armour ever forged in heaven or hell. winged was he with wings of gold that a

like you, mr. todd. carry me pick-a-back [todd "takes" charley "on his shoulder, and goes dancing from the room, the "boy crowing with delight" curtain. 235 the gnome lantern-light is over the fells when the sun has sunken low; lantern-light and the moorland smells, the rain on the good brown soil. over the moorland we go, we go, through the wet earth we toil. sunken, sunken was the sun ere ever the moon uprose, and the tall dark trees cast shadows dun over the lonely way; over the moorland the long path goes we trod at the close of day. we sped to reach the dark green hill. the hill of the bloody bowl, and the shadows were watching, watching us still as we crept in the shadowless path, over the moor to the mother troll with the heart that was pierced in wrath. 236 stumbling over the fall

dim. now through an immense and serene sky floated luxurious argosies of clouds continually changing form and tint through an infinite cycle of mutations. now, suddenly emerging from some deep embowerment of woods, i stood upon the banks of a broad river that curved far off into dreamy distance, and glided noiselessly past its jutting headlands, reflecting a light which was not of the sun nor of the moon, but midway between them, and here and there thrilling with subdues prismatic rays. temples and gardens, fountains and vistas stretched continually through my waking or sleeping imagination, and mingled themselves with all i heard, or read, or saw. on the pages of gibbon the palaces and lawns of nicomedia were illustrated with a hasheesh tint and a hasheesh reality; and journeying with ol

nis 309 midsummer eve faint shadows cross the shifting spears of light, pale gold and amethyst, or warmly white, till velvet shod, unseen, the wizard hours hold thus their elfin court amid the flowers, that wake to wing d music of the night. and silken signs scarce stir the amorous bowers where 'passioned sleep his poppy garland showers, in dreams which mock the hastening moments flight. up soars the moon, and higher still and higher the dancers leap to catch some fairy fire to steal and 'prison in the glow-worm's tail, for pixie torches should the starlight fail; reflecting gems which deck the elfin choir, melting like snowflakes at the daybreak pale. ethel archer. 310 the poetical memory an essay i am one of those silly people (there are a lot of them- quite enough to make it pay) who ar

ALEISTER CROWLEY EQUINOX EQ I 4 3

e! who chose me, of the table round by miracle acclaimed the chief? here, waterlogged and muscle-bound, marooned upon a coral reef" 68 xxvi sir palamede the saracen hath gotten him a swift canoe, paddled by stalwart south sea men. they cleave the oily breasts of blue, straining toward the westering disk of the tall sun; they battle through those weary days; the wind is brisk; the stars are clear; the moon is high. now, even as a white basilisk that slayeth all men with his eye, stands up before them tapering the cone of speechless sanctity. up, up its slopes the pilgrims swing, chanting their pagan gramarye unto the dread volcano-king "now, then, by goddes reed" quod he "behold the secret of my quest in this far-famed stability! 69 for all these paynim knights may rest in the black bliss t

ALEISTER CROWLEY EQUINOX EQ I 4

ding by lionel's cottage, she noticed the thin-armed youth whose eyes were big and haloed. their eyes met; she smiled, he trembled. both were pleased. the next day rose and brought them again together. a formal introduction followed. mary the male conquered lionel the female. thereafter, the "cheval hongre" lost his nickname. nor did he give any widow the chance of horse-whipping him again. xviii the moon they were very happy; he learnt the joy of health and the ineffable delectation of surrender; she the thrilling pain-pleasure of possession. here, she, being the heroine of our tale, passes out of it. they are very happy. man and woman. the complete being. may their love last longer than the bee's! 2 alfred de vigny "col re de samson" george raffalovich 35 captain margaret. by john masefi

es past and present- there are no future celebrities; why the omission- historic regalia and charitable institutions. h. k. t. 36 at bordj-an-nus el arabi! el arabi! burn in thy brilliance, mine own! o beautiful! o barbarous! seductive as a serpent is that poises head and hood, and makes his body tremble to the drone of tom-tom and of cymbal wooed by love's assassin sorceries! el arabi! el arabi! the moon is down; we are alone; may not our mouths meet, madden, mix, melt in the starlight of a kiss? el arabi! there by the palms, the desert's edge, i drew thee to my heart and held thy shy slim beauty for a splendid second; and fell moaning back, smitten by love's forked flashing rod- as if the uprooted mandrake yelled! as if i had seen god, and died! i thirst! i writhe upon the rack! el arabi

y of adepts which was destined to bear him far beyond the crimsoning rays of 43 this dying dawn to the mystic land where stood the great tree upon the topmost branches of which hung the golden fleece. long was he destined to travel, past lemnos and samothrace, and through colchis and the city of aeea. there, as a second jason, in the temple of hecate, in the grove of diana, under the cold rays of the moon, was he to seal that fearful pact, that pledge of fidelity to medea, mistress of enchantments. there was he to tame the two bulls, whose feet were of brass, whose horns were as crescent moons in the night, and whose nostrils belched forth mingling columns of flame and of smoke. there was he to harness them to that plough which is made of one great adamantine stone; and with it was he dete

orld without having known the soul or those true desires, his part in all worlds is a life of constraint; but he who departs from this world after having known the soul and those true desires, his part in all worlds is a life of freedom. in the brihad ranjaka,27 king janaka asks y j avalkhya "what serves man for light" that sage answers: the sun serves him for light. when however the sun has set- the moon. and when he also has set- fire. and when this also is extinguished- the voice. and when this also is silenced? then is he himself his own light.28 this passage occurs again and again in the same form, and in paraphrase, as we read through the upanishads. in k thaka 5. 15 we find: there no sun shines, no moon, nor glimmering star, nor yonder lightning, the fire of earth is quenched; 61 fr

hole world bursts into splendour at his shining. and again in maitr yana, 6. 24. when the darkness is pierced through, then is reached that which is not affected by darkness; and he who has thus pierced through that which is so affected, he has beheld like a glittering circle of sparks brahman bright as the sun, endowed with all might, beyond the reach of darkness, that shines in yonder sun as in the moon, the fire and the lightning. 27 brihad ranyaka upanishad, 4. 3-4. 28 these refer to the mystic lights in man. compare this with the diagram 2 "the paths and grades" in "the neophyte" after the atman in the aspirant has been awakened by the trumpet of israfel (the angel) he proceeds by the path of hb:shin. the next path the aspirant must travel is that of hb:resh- the sun; the next that of

ALEISTER CROWLEY EQUINOX EQ I 6 2

yea! in those globes of fire there sate some cruel knowledge closely curled like serpents in those halls of hate, palaces of the underworld. but in the hell-glow of those eyes the ashen skull of pharaoh shone white as the moonrays that surprise the invoking druse on lebanon. moreover pylon shouldered round to pylon an unearthly tune, like phantom priests that strike and sound sinister sistrons at the moon. and death's insufferable perfume beat the black air with golden fans as turkis rip a nubian's womb with damascened yataghans. also the taste of dust long dead of ancient queens corrupt and fair struck through the temple, subtly sped by demons dominant of the air. last, on the flesh there came a touch like sucking mouths and stroking hands that laid their foul alluring smutch even to the

s were scattered; the perpetual hills did bow! 52 1. was the lord displeased against the rivers? was thine anger kindled against the rivers? was thy wrath kindled against the sea? that thou didst ride upon thy horses and thy chariots of salvation? 2. the mountains saw thee and they trembled. the deluge of water rolled by: the deep uttered his voice; and lifted up his hands on high. 3. the sun and the moon stood still in their habitations. at the light of thine arrows they went, at the shaking of thy glittering spear! 4. thou didst march through the land in thine indignation: thou didst thresh the heathen in thine anger. 5. thou didst march through the sea with thine horses: through the depth of the mighty waters [capricornus "starts up wildly and dances the dance of" mars [capricornus "fal

ents of the sea is unto thee even as some slow-foot eternity with limbs that drag and wheels that tire. o subtle-minded flame of amber gyre, it seems a spark of gold grown purple, and behold! a flame of gray! then the dark night-wings glow with iridescent indigo, shot with some violet ray; and all the vision flames across the horizon the millionth of no time- and when we say: hail- thou art gone! the moon is dark beside thy crown; the sun seems a pale image of thy body bare; and for thine hair flash comets lustrous with the dewfall rare of tears of that most memorable one, the radiant queen, the veiled paphian. the wings of light divine beneath thy body shine; the invisible rayed with some tangible flame, seeking to formulate a name, 100 a citadel; and the winged heels are fiery with enorm

in, by whatever name i call thee, thou art still un-named and nameless to eternity! come thou forth, i say, and aid and guard me in this work of art. thou, star of the east that didst conduct the magi! thou art the same, all present in heaven and in hell. thou that vibratest betwixt the light and the darkness. rising, descending; changing ever, yet ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom! and earth hath nourished the changeless godhead of thy youth. come thou forth, i say, come thou forth and make all spirits subject unto me! so that every spirit of the firmament, 103 and of the ether, of the earth, and under the earth, on dry land, and in the water, of whirling air, and of rushing fire, and every spell and scourge of god, may be obe

ded] mercury. and this word i speak unto ye["he is heard whispering" stibettchephmefshiss["a pause" mercury("loudly. konx om pax["purple light off, white light on["he seats" sor. gemini "upon his throne. she plays her babe- music<gemini. the will of the gods be accomplished["all depart" 108 the rite of luna officers luna "silver robe and veil. violin. artemis. the lady of the moon" cancer "amber robe. cup. warden of the holy graal" taurus "orange robe. bow and quiver. the lord of the bow" a nymph "white robe. the head of the dragon" a satyr "black robe. the tail of the dragon" pan "black robe, tom-tom "in the east luna is throned, cancer on her right, taurus on her left. beyond these the satyr and the nymph. at the apex of a descending triangle, upon the earth, pan

ALEISTER CROWLEY EQUINOX EQ I 6

n! hurricanes howl, howl in her heart; serpents sleep in her smile; i hear horrible happenings long ago, direful deeds, weirds of woe, 43 things beyond history and art in the tresses that tumble over her ear! in what grim gloom did satan get this child on what wood-nymph dishevelled? whence was the wind that swayed the woods on their bestial beatitudes? or what garden of rose and violet lay under the moon wherein they revelled? she is like a poppy-petal. all the seas of sleep are hidden under the languorous eyelids, whose lashes are long and strong to bruise my heart where her lusts like hornets settle on sacred leaves, on flowers forbidden. she is like a drug of wonder. all the limits of sense dissolve when we fall like snows from the precipice sun-kissed to the black ravines of ice. i am

ken cruses. doth not the world's great alchemist corrupt his oysters to make pearls? shall not these lips praise him? they kissed no cold reluctant girl's. jaja' hath woven the web of god from threads of lust and laughter spun. in heaven the rose is worth the rod; and love as water, one. 47 iii jeanne a pastoral "to raymond radclyffe "hey diddle diddle! the cat and the fiddle! the cow jumped over the moon" i laid mine ear against your heart, jeanne! a masterpiece of nature turned a masterpiece of art, with your blanched egyptian beauty foiled by the hungry eyes, and the red mouth soiled by the honey of mine that your greed has spoiled, jeanne! the body a corpse and the soul inurned! against your heart i laid mine ear, jeanne! and the clock went ticking, ticking. how could i choose but hear

, our honour, and our right against the recreant east. 70 we have left our ladies, you and i, my brothers! to keep our castles, and to sigh! oh! could some holy hermit give one short day's dalliance fugitive! speed hither through the enchanted air our ladies, for our faith's reward! would it not sharpen every sword and perfume every prayer? love sharp as holly and pure as snow, and kisses beneath the moon for mistletoe! sir raymond. something ill sung, jocelyn, and too sadly, forsooth! here the hermits are foul and malicious. i would clear the land of them. sir james. spies, every one. and enchanters to boot. sir eustache. the maids are worse, to my mind. think of the gallant florimond, as tall a knight of his hands as ever swung sword or couched lance. sir raymond. netted like a fish! sir

sir rinaldo de la chapelle" messengers the populace 83 act ii "twenty years later. an oriental palace in a city near jerusalem; the hall of audience. in the throne is" laylah "veiled. around her are waiting- women and her old nurse" fatma "at the door an eunuch on guard with drawn scimitar" ledmiya["a young girl with a stringed instrument. as the flower waits for the rain, as the lover waits for the moon, we wait, we wait, an hungry pain, for tidings from the battle plain- if those we love are hurt or slain, or if the lord hath smitten again the legions of the cross, and hewn a path of blood where glory flares. the sabre strikes, the trumpet blares, the war horse neighs- oh let us see the crescent borne to victory! laylah. is there no news? fatma. it is rumoured that the battle has begun

in the temple, and to the god within the shrine, to the word and to the silence that bore it unto him that is beyond the silence and the speech! also thanksgiving in the highest for the gift of all these things, and for the maiden in whom all these things are found, for the holy body and soul of man, and for the sun, and for the earth. amen. francis bendick. 111 sleep along the silver pathways of the moon (with lilies strewn to mark her passing hours) a mighty goddess strays. her rapt eyes gaze in calm undying swoon, like stars in june that guard earth's sleeping flowers, the guests of summer days. moving she plays some sweetly slumbrous tune, as mothers croon; through faint aeolian showers, her mist-hung garment sways. and in her shadow chaste as starlit snows, a vestal goes, scattering s

ALEX SANDERS THE KING OF THE WITCHES

naturalness ofthe relationship between the witch and his god; it is one of love and understanding. without artifice or hypocrisy, the witches i met were truly pious. when i consider their ways of worship, in particular the nude rites that appear to be so ludicrously out of place in religion, i find i must rethink my attitude towards more familiar religions. to an agnostic, is the cailing down of the moon any more absurd than the act of genuflecting? is the lighting of a candle to a long-dead saint more credible than tying cords round a wax image? is the immaculate conception more easily believed than a vision in a bowl of water? i have drawn no conclusions beyond this: for those like me who prefer their spirits mixed with soda, witchcraft affords a fascinating glimpse into another world;

p to fmd the white-haired man of his vision bending over him. he was a. doctor and he was stitching the cut. alex's 'growing belief in witchcraft, reinforced by 'each experience of clairvoyance, did not conflict with his regular attendance at sunday school. his gran had explained .that there was only one god but that he was known by many names. it was easy, too, to accept that the virgin mary was the moon goddess in disguise. alex's childhood heroes took on new aspects when gran re-told their stories. there was robin hood, previously just the leader of the merry men, but now revealed in his real role as a witch who used his powers to direct money where it was most needed, and to escape his pursuers. and joan of are, who was really the witch queen of france and unashamedly declared it by he

t chapel-goers-in bethesda anyone who missed a service without good reason was ostracized by the other residents. at night the coven used to climb part-way up the mountain to a small lake reputed to have belonged to witches since the middle ages. stepping-stones led to the small island in the centre which was the circle where they performed their rituals, and in the inky black waters they studied the moon's reflections and conjured up the future. when he was nine, alex was allowed to take part in his first full-moon ceremony. gran had no difficulty in persuading his mother to part with him for the night, for she was delighted with the progress he had made in welsh and grateful to her mother for having taught him. as the moon rose, gran opened the kitchen curtains and let its light flood th

e was going to consecrate it. the boy had to lie flat on his back, the dagger on his bare chest; then shelowered herselfon to him, muttering incantations he had never heard before. he felt peculiar, his bare body pressed close to hers, but she was deadly serious and already he firmly believed in her magic. when they rose, she led him outside into the yard where she told him to raise his athame to the moon and repeat the words of the ritual. it was his first 'calling down the moon' ceremony. although magic, witchcraft and the ever-increasing affinity he formed with his grandmother filled most of his childhood, alex was usually able to lead an entirely separate life at home. he was very close to his sisterjoan, two years his junior, but though he often longed to tell her his secrets, there w

on which the regaliawas arranged -she lay down on the floor and drew the boy to her until their bare bodies touched. then they were united. there were no gestures of affection or passion; it was strictly a rit al an? alex did not feel the slightest .repugnance at losing his virginity to a woman of seventy-four. afterwards she pe ed a bottle of wine and, in his new robes, alex poured a libation to the moon goddess and drank to his future as a witch. 28 before many months had passed mary bibby died. her daughter went to dispose f her oss ssio s and was ldly surprised at the odd collection of antiques she found m the old chest. alex begged te have them as mementoes and his mother agreed. aware of the boy's desolation at his grandmother's death, she hoped the sword, the crystal, the brass bowl

ALEXANDRIAN BOOK OF SHADOWS OCCULT

cration of sword or athame consecrating other working tools initiations charge to new initiates first degree initiation ritual second degree initiation ritual legend of the descent of the goddess third degree initiation ritual/great rite verse version of priest's declamation in great rite esbats esbat sequence witches' rune charge of the goddess verse version of charge of the goddess drawing down the moon ancient call great god cernunnos invocation esbat cone of power wine blessing cake blessing ritual elements invocation to the horned god besom chant welcome to the public domain version of the alexandrian book of shadows compiled by sekhet sophia. layout& html by atho sabbats yule candlemas vernal equinox beltane midsummer lammas michaelmas (fall equinox) hallowmass various notes notes on

fairly take and fairly give; form the circle thrice about, to keep unwelcome spirits out; bind fast the spell every time, let the words be spoke in rhyme. soft of eye and light of touch, speak ye little, listen much; deosil go by waxing moon, sing and dance the witches' rune; widdershins go by waning moon, chant ye then a baleful tune; when the lady's moon is new, kiss hand to her times two; when the moon rides at peak, heart's desire then ye seek. heed the north wind's mighty gale, lock the door& trim the sail; when the wind comes from the south, love will kiss them on the mouth; when the wind blows from the west, departed souls have no rest; when the wind blows from the east, expect the new and set the feast. nine woods in the cauldron go, burn them quick, burn them slow; elder be the la

have& hold a need, hearken not to others' greed; with a fool no seasons spend, or be counted as his friend. merry meet and merry part bright the cheeks, warm the heart; mind the threefold law ye should, three times bad and three times good; whene'er misfortune is enow, wear the star upon your brow; true in troth ever ye be lest thy love prove false to thee 'tis by the sun that life be won, and by the moon that change be done; if ye would clear the path to will, make certain the mind be still; what good be tools without inner light? what good be magic without wisdom-sight? eight words the wiccan rede fulfill- an it harm none, do what ye will. notes very well known (public domain. wcc has it. published in rhuddlwm gawr's the way. published in an pamphlet called ottawa pagan resources; the pa

a man thinketh, so is he. if you think small, you become small. remember the passwords: perfect love and perfect trust, so trust the universe and be at home everywhere. if you imagine and fear 'i will get trapped, of course you will get trapped. fear not, and you won't. you are never less alone than when you think you are alone. fear not, for fear is failure and the forerunner of failure. pray to the moon when she is round luck with you shall then abound what you seek for shall be found in sea or sky or solid ground. notes l these come from various sources there's no reason to believe that any list of aphorisms is part of the "standard" gardnerian or alexandrian bos. l sources of this list are known to include: m the witches' almanac m the grimoire of lady sheba m wicca the ancient way m p

indfolded and bound by members of the opposite gender. wrists are bound together in back by middle of a 9 foot red cord, knotted in front at throat with ends hanging down front as cable-tow. a short white cord is fastened to the right ankle with ends tucked in so as not to trip c up, saying: feet neither bound nor free hps casts circle. opening ritual is followed to the end of the drawing down of the moon, but the charge is not yet declaimed. summoner fetches sword (or athame) from the altar, and opens a gate in ne. s, h, and p face c and s issues the challenge: s: o thou who standest on the threshold between the pleasant world of men and the dread domains of the lords of the outer spaces, hast thou the courage to make the assay? placing point of blade against c's heart, s continues: s: fo

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

elopment of our mentality, if we realise that we are the energising factors within our bodies, and that when we withdraw from those bodies they disintegrate and fall to pieces; then perhaps we have the clue to what the informing life of the planet may be doing, as he works through forms of every kind (continents, civilisations, religions, and organisations) upon this earth; to what has gone on in the moon, which is now a disintegrating form, to what is going on in the solar system, and to what will happen in the solar system when the logos withdraws from that which is, for him, but a temporary manifestation. let us now make practical application of these thoughts. we are living at this time in a period in which all the forms of thought seem breaking up, in which the religious life of the p

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ints of planetary force for the helping of the great plan for the self-conscious unfoldment of all life. their places have gradually been filled by the sons of men as they qualify, though this includes very few, until lately, from our immediate earth humanity. those who are now the inner group around the lord of the world have been primarily recruited from the ranks of those who were initiates on the moon chain (the cycle of evolution preceding ours) or who have come in on certain streams of solar energy, astrologically determined, from other planetary schemes, yet those who have triumphed in our own humanity are rapidly increasing in number, and hold all the minor offices beneath the central esoteric group of six, who, with the lord of the world, form the heart of hierarchial effort. the

root-races. he is the sumtotal of the intelligence aspect. the present mahachohan is not the original one who held the office at the founding of the hierarchy in lemurian days it was then held by one of the kumaras, or lords of the flame, who came into incarnation with sanat kumara but he took hold of his position during the second sub-race of the atlantean root-race. he had achieved adeptship on the moon-chain, and it was through his instrumentality that a large number of the present more advanced human beings came into incarnation in the middle of the atlantean root-race. karmic affiliation with him was one of the predisposing causes, thus making this eventuality possible. his work concerns itself with the fostering and strengthening of that relation between spirit and matter, life and f

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

iatory. the point to be grasped in all these aspects is that one and all have to do with matter or substance, and not with mind or spirit. b. the planet. deep in the heart of the planet such a planet as the earth, for instance are the internal fires that occupy the central sphere, or the caverns which filled with incandescent burning make life upon the globe possible at all. the internal fires of the moon are practically burnt out, and, therefore, she does not shine save through reflection, having no inner fire to blend and merge with light external. these inner fires of the earth can be seen functioning, as in the sun, through three main channels: 1. productive substance, or the matter of the planet vitalised by heat. this heat and matter together act as the mother of all that germinates

, for the analogy will persist on all planes during manifestation. when more scientific knowledge has been gained it will be found that the same procedure on a larger scale, takes place in planetary manifestation. a planet is but the body of a planetary logos, that body being etheric, and the logos expressing himself through it and building upon the etheric scaffolding a vehicle of manifestation. the moon once was the body of expression for one of the logoi; the earth now is, and the cycles change continuously. the centre of escape for the etheric body is found likewise in a physical planet, and the planetary silver cord is loosed at the time appointed; but the times and cycles, their commencement and termination are hid in the mysteries of initiation, and do not concern us. again in the s

e allied to man's etheric body, and who transmit earth's prana, or the prana of whichever planet man may be functioning upon during a physical incarnation- 52- a treatise on cosmic fire copyright 1998 lucis trust a very pertinent question might here be asked, and though we may not fully explain the mystery, a few suggestive hints may be possible. we might ask: what causes the apparent deadness of the moon? is there deva life upon it? does solar prana have no effect there? what constitutes the difference between the apparently dead moon, and a live planet, such as the earth?40(36) here we touch upon a hidden mystery, of which the solution lies revealed for those who seek, in the fact that human beings and certain groups of devas are no longer found upon the moon. man has not ceased to exist

on? is there deva life upon it? does solar prana have no effect there? what constitutes the difference between the apparently dead moon, and a live planet, such as the earth?40(36) here we touch upon a hidden mystery, of which the solution lies revealed for those who seek, in the fact that human beings and certain groups of devas are no longer found upon the moon. man has not ceased to exist upon the moon because it is dead and cannot therefore support his life, but the moon is dead because man and these deva groups have been removed from off its surface and from its sphere of influence.41(37) man and the devas act on every planet as intermediaries, or as transmitting agencies. where they are not found, then certain great activities become impossible, and disintegration sets in. the reason

its sphere of influence.41(37) man and the devas act on every planet as intermediaries, or as transmitting agencies. where they are not found, then certain great activities become impossible, and disintegration sets in. the reason for this removal lies in the cosmic law of cause and effect, or cosmic karma, and in the composite, yet individual, history of that one of the heavenly men whose body, the moon or any other dead planet at any time happened to be. 3. the prana of forms. it must first be pointed out that forms are necessarily of two kinds, each having a different place in the scheme: forms that are the result of the work of the third and the second logos, and their united life. such forms are the units in the vegetable, animal and mineral kingdoms. forms that are the result of the

ALICE A BAILEY05 THE LIGHT OF THE SOUL

upon the power of the elephant, will awaken that force or light. 25. perfectly concentrated meditation upon the awakened light will produce the consciousness of that which is subtle, hidden or remote. 26. through meditation, one-pointedly fixed upon the sun, will come a consciousness (or knowledge) of the seven worlds. 27. a knowledge of all lunar forms arises through one-pointed meditation upon the moon. 28. concentration upon the pole-star will give knowledge of the orbits of the planets and the stars. 29. by concentrated attention upon the centre called the solar plexus, comes perfected knowledge as to the condition of the body. 30. by fixing the attention upon the throat centre, the cessation of hunger and thirst will ensue. 31. by fixing the attention upon the tube or nerve below the

m. 2. the heart of the sun .s oul. love. 3. the central spiritual sun. spirit. life or power. in man, the microcosm, the correspondences are: 1. the personal physical man. body .i ntelligent form. 2. the ego or christ. soul. love. 3. the monad. spirit. life or power- 166- the light of the soul copyright 1998 lucis trust 27. a knowledge of all lunar forms arises through one-pointed meditation upon the moon. there are two translations permissible here, the above and the following "a knowledge of the astral world comes to him who can meditate upon the moon" either is correct and probably a true understanding of the sanskrit is only arrived at through combining the two. it might suffice here to give a simple english paraphrase which will give the essence of the significance of this sutra "one

here, the above and the following "a knowledge of the astral world comes to him who can meditate upon the moon" either is correct and probably a true understanding of the sanskrit is only arrived at through combining the two. it might suffice here to give a simple english paraphrase which will give the essence of the significance of this sutra "one-pointed concentration upon the mother of forms (the moon) will reveal to the aspirant the nature and purpose of form" if the student will remember that the moon is the symbol of matter, whereas the sun in its aspect of light is the symbol of the soul, he will have no difficulty in ascertaining the meaning of the two sutras we have just considered. one deals with the soul and the various states of consciousness; the other deals with the body, th

idered. one deals with the soul and the various states of consciousness; the other deals with the body, the vehicle of consciousness. one concerns the body incorruptible, not made with hands, eternal in the heavens. the other deals with the "lunar mansions (as one translator calls it) and with the home of the soul in the three worlds of human endeavour. we must be careful however to remember that the moon aspect is the governing one in all the kingdoms below the human, whilst the sun aspect should dominate in the human. a knowledge of the lunar mansions or of forms would give an understanding of the physical body, of the astral or desire vehicle and of the mental sheath. 28. concentration upon the pole-star will give knowledge of the orbits of the planets and the stars. this sutra is of sm

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

solar logos in relation to his (if one may use a pronoun in speaking of a life which is an existence and yet is an extended concept) karma a point oft overlooked. this karma of his must be worked out through the method of incarnation and the subsequent result of the incarnated energy upon the substance of the form. this is symbolised for us, if we could but grasp it, in the relation of the sun to the moon "the solar lord with his warmth and light galvanises the moribund lunar lords into a spurious life. this is the great deception; and the maya of his presence" so runs the old commentary oft quoted by me in earlier books. the above concept has in it truth for the individual soul likewise. this middle principle is in process of revelation now. the lower aspect is functioning. the higher rem

e and yet unlike. they are phases of the law of gravitation. the earth is itself an entity which, by the force of will, holds all things to itself. this is an obscure matter, little has been learned about it as yet. the inbreathing and outbreathing of the entity of the earth affects vibration potently, that is the vibration of the physical plane matter. there is a connection also between this and the moon. those members of humanity who are specially under lunar influence respond to this attraction more than any others, and they are difficult to use as transmitters. the silence that comes from the inner calm is the one to cultivate. aspirants are urged to remember that the time will come when they too will form part of the group of teachers on the inner side of the veil. if then they have n

al plane as a whole. d. the universal mind. 5. personality energy. emanating from: a. the coordinated form of man. b. advanced human beings who are dominant personalities. c. groups, i.e. 1. the hierarchy of the planet. subjective. 2. the integrating group of mystics. objective. 6. planetary energy. emanating from: a. the seven planets. this is the basis of astrological practice. b. the earth. c. the moon- 168- a treatise on white magic copyright 1998 lucis trust 7. solar energy. emanating from: a. the physical sun. b. the sun, acting as a transmitter of cosmic rays. astral energy and fear the subject now to be considered is of most practical application for it concerns the astral body the body in which a man is pre-eminently polarised and of which he is more potently conscious than of any

ious factors which we have only the time to briefly indicate: a. astrological factors, either affecting the planetary chart and hence individuals, or primarily racial. these two factors are oft overlooked. b. the path of the sun in the heavens. the southern path tends to a lowered vibratory influence and aspirants should bear this in mind in autumn and the early winter months. c. the dark half of the moon, the period towards the end of the waning moon, and the early new moon. this, as you well know, affects the meditation work. d. psychological factors and mass inhibitions due undoubtedly to forces external to the planet and to plans, obscure in their intent to ordinary humanity. these forces, playing upon the human race, affect the most sensitive; they in their turn affect their environme

ule x has brought us to a consideration of: personality energy: emanating from: a. coordinated man. b. dominant human beings. c. groups: such as 1. the hierarchy of adepts. 2. the integrating group of mystics of the new age. this will be an important consideration, for this group of mystics is gaining each year in potency. planetary energies: emanating from: a. the seven planets. b. the earth. c. the moon. only a few things can be noted about this section of energies and about the next, for this is a series of instructions for the aspirant and not a treatise on energy. solar energies: emanating from: a. the physical sun. b. cosmic sources. in all thoughts concerning these energies it should be remembered that they are passed to us through, or rather constitute the bodies of, certain lives

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

lanned activity of every ray qualifies every form found within its body of manifestation. we come now to a technical statement which must be accepted for the sake of argument, being incapable of proof. all the lords of the rays create a body of expression, and thus the seven planets have come into being. these are their major expressions. the sun (veiling vulcan) jupiter saturn mercury venus mars the moon the energies of these seven lives however are not confined to their planetary expressions, but- 43- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust sweep around the confines of the solar system just as the life impulses of a human being his vital forces, his desire impulses, and his mental energies sweep throughout his body, bringing the various or

n. raja yoga .m ercury .y ellow. rose. iii. higher mind .e xactitude in thought .v enus. indigo- 104- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust higher mathematics. blue. philosophy. bronze. iv. conflict .i ntensity of struggle. saturn. green. birth of horus hatha yoga, the most dangerous method of psychic growth. v .l ower mind. exactitude in action. the moon. violet practical science. vi. devotion .b hakti yoga. mars. rose. necessity for an blue. object. vii. ceremonial order. ceremonial observances. jupiter. bright. control over clear. forces of nature. blue. it will be clear that each of the kingdoms elemental, mineral, vegetable, and animal as well as the human is divided into seven primary types or rays, and as individualisation (i.e. the

dered as "sacred planets" and some are not. i am here using the words "planetary influence" in the same sense as the astrologer uses them, for he is not dealing, either, with the basic planetary rays. it might be stated therefore that the planetary relations in this cycle are as follows: 1. the mineral kingdom. pluto and vulcan. 2. the vegetable kingdom .v enus and jupiter. 3. the animal kingdom. the moon and mars. 4. the human kingdom. mercury and saturn. 5. the kingdom of souls. neptune and uranus. 6. synthesising these five. the sun. there are other planetary influences to be felt, and hidden forces likewise play upon our planetary life, but these are the major influences bringing about the desired results in the kingdoms of nature under the plan. it must be remembered that these are th

influences with venus and jupiter contending for control. the link with the vegetable kingdom is then strong, and hence the frequent recognition of "astral perfumes" which the disciple can note. before the first initiation, the static mineral world within him has been broken up- 155- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust at the third initiation, the moon and mars struggle to assume ascendancy, and there is his battle-ground. hence at the great transfiguration, the body is "transfigured" as the indication of triumph. at the fourth initiation, mercury and saturn act as the great translators, and bring the disciple to the door of realisation. when the final initiation is taken, it is the activity of uranus and the in-pouring force of jupiter

in a unit of life in form. a son of god, a lord of dedicated and directed will, is born, and the third divine principle of purposive energy is fused with the other two and brings about an entire reorganisation within the animal form. as esotericists have long pointed out, individualisation is a great planetary experiment, and when it was instituted it superseded the earlier method, employed upon the moon, wherein the urge to reach out and on (called aspiration where man is concerned) was the method employed. this really means that, when the evolving life within the form had reached a certain stage of growth in sentiency and awareness, and the inner urge was adequately strong, the life forced itself into contact with another stream of divine expression, with another major ray manifestation

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ord, the former form; lord of gods, be gracious, upholder of worlds."33 chapter five the fourth initiation. the crucifixion key thought a fire-mist and a planet, a crystal and a cell, a jelly-fish and a saurian, and caves where the cave-men dwell; then a sense of law and beauty, and a face turned from the clod some call it evolution, and others call it god. like tides on a crescent sea-beach when the moon is new and thin, into our hearts high yearnings come welling and surging in: come from the mystic ocean- 107- from bethlehem to calvary copyright 1998 lucis trust whose rim no foot has trod some of us call it longing, and others call it god. a picket frozen on duty, a mother starved for her brood, socrates drinking the hemlock, and jesus on the rood; and millions who, humble and nameless

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

ngs are still atlantean, still purely emotional in their reactions and in their approach to life. they are still governed predominantly by selfish desires and by the calls of the instinctual life. our earth humanity is still in the atlantean stage, whereas the intelligentsia of the world, and the disciples and aspirants, are passing rapidly out of this stage, for they reached individualisation on the moon chain, and were the atlanteans of past history. workers in the world today should have these facts and sequences most carefully in mind, if they are rightly to appreciate the world problem, and correctly guide and teach the people. they should realise that, speaking generally, there is little true mentality with which to work when dealing with the submerged masses; that they need to be or

or dominating the personality, circumstance, and all environing conditions of life in the three worlds. iii. the five groups of souls we now begin our study of the five groups of souls. for purposes of classification and comparison, we shall divide our earth humanity into the following groups: 1. lemurian egos. our true earth humanity. 2. egos which came in. on atlantis. 3. moon chain egos. from the moon. 4. egos .f rom other planets. 5. rare and advanced egos. awaiting incarnation. we enter, therefore, upon a brief consideration of a subject that, to the ordinary psychologist and student who is not familiar with the occult teaching and terms, will sound fanciful and unintelligent. the reason for this is that we are considering the origin of the souls which are expressing themselves throu

ch are the correspondence in the interior life of the soul to the five stages whereby expression is developed in the strictly human races, beginning with the lemurian stage, passing through the atlantean and the aryan, and so on through the two final races upon our planet in this world cycle. in connection with individualisation the following points should be remembered: 1. individualisation upon the moon chain took place in the fifth race of the third round. 2. in lemurian days, individualisation took place because it was the third root race and the fourth round. 3. in atlantis, the door of initiation opened, and forced initiation became the objective of the best of the human family. those who could or can thus become initiate are the "lights which ever radiate" in lemurian days it was th

which ever burn" that came into being. 4. in our race we find the "lights which ever shine" this is the individualisation of the sixth race types who came in the second round. it is well to remember that the soul who came into incarnation in old atlantis individualised upon- 129- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust that chain which is called the moon chain. this was a period of unfoldment so much earlier than that of our earth that we know nothing about it. these egos, therefore, did not individualise on our earth at all but came into our cycle of evolution as human beings, of a low order as far as the lowest of our present humanity is concerned, but somewhat higher than the egos which individualised upon ancient lemuria. it might be

therefore, did not individualise on our earth at all but came into our cycle of evolution as human beings, of a low order as far as the lowest of our present humanity is concerned, but somewhat higher than the egos which individualised upon ancient lemuria. it might be of interest here to note that christ was the first of our earth humanity to achieve the goal, whereas the buddha was the last of the moon chain humanity to do so. as far as the development of these two sons of god was concerned, so rapid was the development of the christ that in atlantean days he found himself upon the path of probation as did also the buddha. he, coming into incarnation from the moon chain (having been held in what the occult teaching calls "pralaya" till that time, entered upon the probationary path a ver

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

but there is still speculation and much foolish claiming and interpretation. yet the churches have ever recognized this and the bible has testified to it "the stars in their courses fought against sisera (judges v.20 "who can withstand the sweet influences of the pleiades (job xxxviii.31. many other passages bear out this contention of the knowers. many church festivals are fixed by reference to the moon or a zodiacal constellation. investigation will prove this to be the case and when the ritual of the new world religion is universally established, this will be one of the important factors considered. the establishing of certain major festivals in relation to the moon and in a lesser degree to the zodiac will bring about a strengthening of the spirit of invocation and the resultant inflo

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

cus of power now to be found in paris. d. ray 4. harmony through conflict, via mercury. can france work for world harmony in the post-war period? e. ray 5. concrete science or knowledge, via venus. in this a realised cooperation with the soul ray, which is also the fifth ray, can bring about, through the french nation, a consummation of the piscean influence or genius. f. ray 4. this time through the moon, thus aiding the work of mercury and producing that needed internal conflict which will release france from leo and from the control of her self-centred personality. i would here call your attention to the fact that the astrology which i am emphasising is that which is concerned with the effective energies what they are and from whence they come. i would repeat here as i have often done b

r part lies more in the east than in the west, provided she follows the indicated lines. her two ruling signs are aquarius and leo and her real function in the comity of nations lies far ahead when the aquarian age is flourishing and the leo control of the russian personality has been offset. the planets which primarily influence russia are the sun (2nd ray, uranus (7th ray, jupiter (2nd ray) and the moon (4th ray. this makes a most interesting, a most humanitarian and in the long run a non-destructive combination. at present, the intensely individualistic leo force in its worst aspects is dominating, but this will not last as history will eventually prove. the noisy, cruel child can turn into a controlled humanitarian in adult life and the influences potent in the russian horoscope indica

ar opposite of capricorn, one of the rulers of paris. it is for this reason that such a small percentage, relatively speaking, of french people migrate to the states; there is a closer link with italy than with france, and hence the large italian population, for sagittarius rules both italy and washington. the influences are, therefore, as follows: 1. aquarius with its rulers, uranus, jupiter and the moon> nation. 2. gemini with its rulers, mercury, venus and the earth. 3. cancer with its rulers, the moon and neptune> capital- 48- the destiny of the nations copyright 1998 lucis trust 4. sagittarius with its rulers, jupiter, the earth and mars. 5. the soul ray love-wisdom. 2nd. 6. personality ray idealism devotion. 6th. 7. indirect influences via the planetary rulers are many, and the rays

98 lucis trust 4. sagittarius with its rulers, jupiter, the earth and mars. 5. the soul ray love-wisdom. 2nd. 6. personality ray idealism devotion. 6th. 7. indirect influences via the planetary rulers are many, and the rays conditioning this country are consequently many, owing to the mixture of races found there. of these influences there are eleven in all, for the earth presents two aspects and the moon veils both vulcan and uranus. a. ray 7. order and magic, via uranus. this influence is inherited from the atlantean world, which still rules the territorial aspect of the states, which is a remnant of old atlantis. it is this that produces the many magical, spiritualistic and occult groups which flourish today in the states. b. ray 2. love-wisdom, via jupiter, thus linking the states clos

e is inherited from the atlantean world, which still rules the territorial aspect of the states, which is a remnant of old atlantis. it is this that produces the many magical, spiritualistic and occult groups which flourish today in the states. b. ray 2. love-wisdom, via jupiter, thus linking the states closely with great britain and indirectly with france. c. ray 4. harmony through conflict, via the moon, veiling in this case the planet vulcan. vulcan here "forges on his anvil, through fire and blows, that linking network which covers all the nation and makes it hold together" this ray produces the condition which brings together germany and the states, for the fourth ray is the german soul ray and the first ray, which vulcan transmits via the moon, links the german soul and personality t

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

vealing. the flickering soul light in the personal self has enabled the disciple to see the vision of the soul and in that light to reach union with the soul, even if only temporarily. now the greater light of the soul becomes focussed like a radiant sun and it reveals in its turn a still more stupendous vision that of the presence, of which the angel is the guarantee and promise. as the light of the moon is the guarantee that the light of the sun exists, so the light of the sun is the guarantee, did you but know it, of a still greater light. 5. then, having sensed the presence not theoretically but in vibrating response to its existence there next comes the stage of the ascertaining of the purpose. hope of identification with the purpose lies too far ahead even for the average initiate, u

tomatic and all-enveloping. complete obliteration of the personal self in three successive stages is the immediate and normal result. it was to this that john the baptist referred when he said "he shall increase but i must decrease" when he spoke these words, he spoke as a disciple, prior to the second initiation of the threshold. this occult waxing and waning is portrayed for us in the phases of the moon and, for the planet as a whole, in the sign gemini, where the light of one of the twins is slowly dimming and the light of the other is gaining in intensity. when this "occult obliteration" has taken place, what then is the destiny of the disciple? it is complete control by the soul and this, in practice, connotes group realisation, group work, group service and eventually group initiatio

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

d energies as they beat upon and play through our little planet, but they have omitted to take into adequate consideration the emanating qualities and forces which are the contribution of our earth's etheric body to the larger whole. this we will consider later, but i felt the necessity of calling your attention to it at this time. another point which should here be noted is that the influence of the moon is purely symbolic in- 8- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust nature and in effect and is simply the result of ancient thought and teaching (descended to us from lemurian times) and is not based upon any true radiation or influence. in those far off times, antedating even lemuria and constituting in lemurian days simply an ancient tradit

oon is purely symbolic in- 8- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust nature and in effect and is simply the result of ancient thought and teaching (descended to us from lemurian times) and is not based upon any true radiation or influence. in those far off times, antedating even lemuria and constituting in lemurian days simply an ancient tradition, the moon appeared to be a living vital entity. but i would have you bear definitely in mind that today the moon is nothing more than a dead form. it has no emanation and no radiation of any kind and, therefore, has no effect of any kind. the moon, from the angle of the esoteric knower, is simply an obstruction in space an undesirable form which must some day disappear. in esoteric astrology, the e

appeared to be a living vital entity. but i would have you bear definitely in mind that today the moon is nothing more than a dead form. it has no emanation and no radiation of any kind and, therefore, has no effect of any kind. the moon, from the angle of the esoteric knower, is simply an obstruction in space an undesirable form which must some day disappear. in esoteric astrology, the effect of the moon is noted as a thought effect and as the result of a powerful and most ancient thoughtform; nevertheless, the moon has no quality of her own and can transmit nothing to the earth. let me reiterate: the moon is a dead form; it has no emanation at all. that is why the moon is spoken of in the ancient teaching as "veiling either vulcan or uranus" this hint or inference has always been here an

cient thoughtform; nevertheless, the moon has no quality of her own and can transmit nothing to the earth. let me reiterate: the moon is a dead form; it has no emanation at all. that is why the moon is spoken of in the ancient teaching as "veiling either vulcan or uranus" this hint or inference has always been here and astrologers would do well to experiment with this suggestion i have made anent the moon and (instead of working with the moon) let them work with vulcan when dealing with the undeveloped or average man and with uranus when considering the highly developed man. they would find some interesting and convincing results eventuate. students would also do well to remember that the twelve constellations which constitute our particular zodiac are themselves the recipients of many str

a while. astrologers- 11- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust might discover some most interesting and arresting problems and perhaps arrive at an accuracy which is at present unknown. it might be of some service if i enlarged somewhat upon this point: in connection with the sun sign, the rising sign and the effect of the thoughtform relating to the moon, the position of esoteric astrology is as follows: 1. the sun sign. this sign indicates the present problem of the man; it sets the pace or the established tempo of his personality life; it is related to quality, temperament and the life tendencies which are seeking expression during this particular incarnation, and it is suggestive of the rajasic or the activity aspect of the innate man

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

lled artistic types, homosexuality is very prevalent. i say "so-called" for the truly creative artist is not the victim of these ancient evil predisposing habits. it might be pointed out here that homosexuality is of three kinds: 1. that which is the result of ancient evil habits. this is the major cause today and indicates: a. individualisation upon this planet; for those who individualised upon the moon chain are not susceptible to these dangerous characteristics. b. a relatively advanced stage upon the evolutionary path which was achieved by the lemurian egos who succumbed to this desire-satisfaction. c. a consequent study of sex magic, plus a constant insatiable physical and sexual urge- 39- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust 2. imitati

interrelated systems are viewed as one integrated whole and as the four aspects of one vital circulatory system will the truth emerge. only as they are acknowledged to be the four major distributing agents of the combined rays of the individual man will the true nature of material phenomena be grasped. it might be added here that: 1. the etheric vehicle from the circulatory angle, is governed by the moon, as it veils vulcan. 2. the nervous system is ruled by venus. 3. the endocrine system is governed by saturn. 4. the blood stream is governed by neptune. these four systems are in reality the manifestation of the four aspects of matter in its lowest or purely physical expression. there are other aspects of expression of the fundamental substance, but these are the four of greatest importan

ng sound or unsound lines; we are dealing with the world body in which a human being lives. owing to this, we come up against another great natural law which can be expressed simply as follows: law vi when the building energies of the soul are active in the body, then there is health, clean interplay and right activity. when the builders are the lunar lords and those who work under the control of the moon and at the behest of the lower personal self, then you have disease, ill health and death. this is a profoundly simple rule, but it gives the clue to the causes of disease and to the reason for an established immortality; it will be understood with great clarity and comprehension in a few years' time and will then supersede those idealistic but factually unsound and untrue systems to whic

n occult effect with far reaching results. i mention these three things because they are responsible for much of the predisposition to sensitivity of an abnormal kind. occult students well know that at the time of the full moon certain high contacts are easier than at other times, but it is right here, my brother, that the difficulty lies. at the time of the full moon (over a period of five days) the moon and the planet are the recipients of more reflected light from the sun than at any other time. for this there is a subjective cause. i can only explain it to you by a symbol which may convey truth to you or which may act as a blind. symbolically speaking, the period of intensest meditation of our planetary logos comes around at the full moon period each month; just as you have your daily

in his high place, has his cyclic point of contact. this produces the pouring in of radiance and the entering in of energy both subjective and objective. for all true students, therefore, their work on the mental plane is facilitated; they are enabled then to meditate more successfully and to attain realisation with greater ease. they definitely share in the achievement of the lord of shamballa. the moon, as you know, is a shell, an ancient form through which the planetary logos at one time sought expression. it is slowly disintegrating physically but not astrally as yet, and is therefore still closely linked with the astral body of the planetary logos and therefore with the astral bodies of all people. its influence is consequently more potent at the time of the full moon- 202- a treatis

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ger to work as requested by me. iii the third stage, outlined by me during the past year's work, brought in a far more complicated activity than heretofore. i explained to you, if you will remember, that at the time of the full moon it was as if a door was opened between the sun and moon, making certain events of a spiritual nature possible. the band of golden light, extending between the sun and the moon, completely "irradiated the lunar surface (to use the ancient formula) and made possible certain revelations. to students such as you, the symbolism should be apparent and can be seen as inviting a dual interpretation: 1. it concerns the relation of the solar angel to the lunar forces, of the sun and the moon and their work in synthesis. 2. it concerns the relation of the hierarchy to hum

reservoir of force) in the ajna centre. there hold it, enhancing the light of the personality with the radiance of the soul. 5. next say- 480- discipleship in the new age- volume ii copyright 1998 lucis trust "the light of the soul puts out the dim light of the personality as the sun puts out the flame of a small fire. soul radiance takes the place of personality light. the sun is substituted for the moon" 6. then, definitely throw the light and energy of the soul into the heart centre and believe through the power of the creative imagination that it evokes such a powerful, vibratory activity that it acts like a magnet in relation to the solar plexus. the energy of the solar plexus is lifted up or drawn up into the heart centre and is there transmuted into soul love. 7. then still as the o

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

e externalisation of the hierarchy copyright 1998 lucis trust i have already indicated to you the form that the religion of the new age will take (see the reappearance of the christ. it will be built around the periods of the full moon, wherein certain great approaches will be made to the world of reality, also around two periods of massed approaches to be made at the time of the major eclipse of the moon and of the sun during the year. the two major full moon approaches will be those of the wesak full moon and the full moon of june one hitherto consecrated to the buddha who embodied the wisdom of god, and the other to the bodhisattva (known to christians as the christ) who embodied the love of god. the platform of the new world religion will have in it three major presentations of truth

es exerted, but there is still speculation and much foolish claiming and interpretation. yet the churches have ever recognised this relationship, and the bible has testified to it "the stars in their courses fought against sisera "who can withstand the sweet influences of the pleiades; and many other passages bear out this contention of the knowers. many church festivals are fixed by reference to the moon or a zodiacal constellation. investigation will prove this to be increasingly the case, and when the ritual of the new world religion is universally established this will be one of the important factors considered. the establishing of certain major festivals in relation to the moon, and in a lesser degree to the zodiac, will bring a strengthening of the spirit of invocation and the result

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

at all. his divine nature is all that he has. the form through which he works (if he is working through and living in a physical vehicle) is a created image, the product of a focussed will and the creative imagination; it is not the product of desire, as in the case of a human being. this is an important distinction and one which warrants careful thinking. the lesser lives (which are governed by the moon) have been dispersed. they no longer respond to the ancient call of the reincarnating soul, which again and again has gathered to itself the lives which it has touched and coloured by its quality in the past. the soul and the causal body no longer exist by the time the fourth initiation is undergone. what is left is the monad and the thread, the antahkarana which it has spun out of its ow

ALICE BAILEY THE LABOURS OF HERCULES

al influences to recall that the bull's-eye lantern can be traced back to the bull's eve in taurus, and the pontifical bull, or the papal- 29- the labours of hercules enunciations which were regarded [45] as interpreters of god's voice, is a term in common usage today. it might well be asked here, in what way does taurus, the bull, become the bringer of illumination? we are told that in this sign the moon is exalted and venus is the ruler. the moon has always, from the standpoint of the esotericist, and among primitive agricultural peoples, been regarded as the form-building aspect. the moon is the symbol, therefore, of matter and is seen in many of our churches, closely connected with the virgin mary. the consummation of the work that is undertaken in taurus, and the result of the taurian

an influence, is the glorification of matter and subsequent illumination through its medium. all that at present prevents the glory, which is the soul, and the radiance which emanates from the god within the form, from shining forth in its full power, is the matter or form aspect. when that has been consecrated, purified and spiritualized, then the glory and the light can indeed shine through and the moon aspect can, therefore, be exalted in taurus. this is done through the influence of venus, the symbol of earthly and of heavenly love, of both spiritual aspiration and of carnal desire, and is fittingly, therefore, the ruler of this sign. she is, above everything else, love, the creator of beauty and rhythm and unity. the bull and the cow together represent creation, and so taurus and venu

t a word or made a sound. beyond the gate the landscape stretched in contours fair and on the far horizon stood the temple of the lord, the shrine of the sun-god, the gleaming battlements. upon a hill nearby there stood a slender fawn. and hercules, who is a son of man and yet a son of god, both watched and listened and, listening, heard a voice. the voice [78] came out from that bright circle of the moon which is the home of artemis. and artemis, the fair, spoke words of warning to the son of man "the doe is mine, so touch it not" she said "for ages long i nurtured it and tended it when young. the doe is mine and mine it must remain" then into view diana sprang, the huntress of the heavens, the daughter of the sun. leaping on sandalled feet towards the doe, she likewise claimed possession

y of the shrine, and leave it there. a simple thing to do, o son of man, yet (and ponder well my words) being a son of god, you thus can seek and hold the doe. go forth" through the fourth gate sprang hercules, leaving behind the many gifts received and cumbered not himself in the swift chase which lay ahead. and from a distance the quarrelling maidens watched. artemis, the fair, bending from out the moon and diana, beauteous huntress of the woods of god, followed the movements of the doe and, when due cause arose, they each deluded hercules, seeking to foil his efforts. he chased the doe from point to point and each with subtlety deceived him. and this they did, time and again. thus for the length of a full year, the son of man who is a son of god followed the doe from place to place, cat

d reality which is the high prerogative and potent factor in the life of a liberated son of god. meaning of the story eurystheus, therefore, sent hercules to capture the golden horned keryneian doe or hind. the word "hind" comes from an old gothic word, meaning "that which must be seized, in other words, that which is elusive and difficult to secure. this doe was sacred to artemis, the goddess of the moon; but diana, the huntress of the heavens, the daughter of the sun, also claimed it and there was a quarrel as to ownership. hercules accepted the charge of eurystheus and set out to capture the gentle hind. he was a whole year hunting it, going from one forest to another, just catching sight of it and then again losing [84] it. month after month went by, and he never could catch and hold i

ANALYSIS OF THE 5 6 INITIATION

into his/her neschamah and touches the light and life of the bornless within. he is beyond hell and beyond death. the door is opened wide, and a full influx of light can now be seen by the new adept. now he/she sees the cross again, not the cross of suffering, but the rose and cross of light and life. he/she hears "i am amoun, the concealed one" now osiris, the new adept, says before the sun and the moon and the heavens "before i was blind. now i see" the great light of the infinite brilliance is flashing, and the powerful and everlasting spirit of god descends! the chief adept is again the revealer of the mysteries as isis. he instructs the new adept. first, hyha is formulated, as well as trapt, and the light is brought down and cemented into the new adept via the analysis of the keyword

ARADIA GOSPEL OF THE WITCHES

is specially described in thiodolf the islander, a romance by lamotte fouqu. the exchange of locks by lovers is possibly connected with magic. 19 marroni d india. a strong charm against evil, hence frequently carried against rheumatism &c.the three should come from one shell. 20 the reader will find them described in my etrusco-romanremains. 21 the sun set and uprose the yellow moon:the devils in the moon for mischief; theywho called her chaste, methinks, began too soontheir nomenclature; there is not a daythe longest, not the twenty-first of june,sees half the business in a wicked wayon which three single hours of moonshine smile. don juan, cxiii.chapter x no footnotes) page 77 n r r r r r footnotes.preface. 1 march, 1897: neapolitan witchcraft. 2 thus we may imagine what the case would h

by means of witchcraft.chapter ii. 4 there is an evident association here of the body of the firefly (which must resemble a grain ofwheat) with the latter. 5 the six lines following are often heard as a nursery rhyme. 6 probably a mistake for luna. 7 this implies keeping himself warm, and is proof possitive that moonshould here be read for sun.according to another legend cain suffers from cold in the moon. 8 this is a formula which is to be slowly recited, emphasising the repetitions.chapter iii. no footnotes)chapter iv. 9 properly, the stone with a hole in it. but such a stone is called holy on shipboard, and here it hasreally a claim to the name. 10 this is an obscure passage, but i believe that i have given it as the poet meant or felt it. 11 il sasso a palla.chapter v. 12 this passage

arca, fatta,fatta mezza luna,la tua barca rilucente,barca e luna crescente;fai sempre velo in cielo,e in terra sulla sera,e anche navigareriflettata a sulla mare,preghiamo di dare a questo,questo buon melambo.qualunque parlaredi qualunque animali!the invocation of the serpents mother to diana.diana! diana! diana!queen of all enchantressesand of the dark night,and of all nature,of the stars and of the moon,and of all fate or fortune!thou who rulest the tide,who shinest by night on the sea,casting light upon the waters;thou who art mistress of the oceanin thy boat made like a crescent,crescent moon-bark brightly gleaming,ever smiling high in heaven,sailing too on earth, reflectedin the ocean, on its water; page 71 n r r r r r come lappetito viene mangiando,e viene il guadagno lavorando e ris

be!then the young man, who had only a paolo 35 in his purse, touched it, saying: luna mia, bella luna,mia sempre bella luna!moon, moon, beautiful moon,ever be my lovely moon!and so the young man, wishing to make money, bought and sold and made money, which he dou-bled every month.but it came to pass that after a time, during one month he could sell nothing, so made nothing. soby night he said to the moon luna mia, luna bella!che io amo pi di altra stella!dimmi perche e fatatoche io gnente (niente) ho guadagnato?moon, o moon, whom i by farlove beyond another star,t ell me why it was ordainedthat i this month have nothing gained?then there appeared to him a little shining elf, who said: tu non devi aspettarealtro che laiutare,quando fai ben lavorare.money will not come to thee,nor any help

s ordainedthat i this month have nothing gained?then there appeared to him a little shining elf, who said: tu non devi aspettarealtro che laiutare,quando fai ben lavorare.money will not come to thee,nor any help or aid canst see,unless you work industriously.then added: io non daro mai denaroma laiuto, mio caro!money i neer give, tis clear,only help to thee, my dear!then the youth understood that the moon, like god and fortune, does the most for those who dothe most for themselves. page 69 n r r r r r it would be a great gratification to me if any among those into whose hands this book may fall, whomay possess information confirming what is here set forth, would kindly either communicate it orpublish it in some form, so that it may not be lost.the children of diana, or how the fairies were

BASIL VALENTINE TWELVE KEYS

house wherein to abide. fixed salt has imparted to warlike mars a hard, firm, and durable body, which is evidence of the generosity of his soul; nor can fire be said to have twelve keys of basil valentine 15 of 95 much power over it. and if its strength be united to the beauty of venus, i do not say but that a precious and harmonious result may be obtained. for the phlegmatic or humid quality of the moon may be heated with the ardent blood of venus, and the blackness of venus removed with the strong salt of mars. you need not look for our metallic seed among the elements. it need not be sought so far back. if you can only rectify the mercury, sulphur, and salt (understand, those of the sages) until the metallic spirit and body are inseparably joined together by means of the metallic soul

drawn v v a sword that shone with many colours, and gave out a beautiful and unwonted splendour. this sword he gave to the warder vulcan, and bade him slay mercury, and burn him, together with his bones, to ashes. this vulcan consented to do. while he was executing his office, there appeared a beautiful lady in a long, silver robe, intertissued with many waters, who was immediately recognised as the moon, the wife of the sun. she fell on her knees, and with outspread hands, and flowing tears, besought them to liberate her husband v v the sun v v from the prison in which, through the crafty wiles of mercury, he was being detained by the planets. but vulcan refused to listen to her request; nor was he softened by the moving prayers of lady venus, who appeared in a crimson robe, intertissued

rs; on it may be observed the figure of temperance in a many coloured robe. the sun is vice vregent, and is preceded by grammar, bearing a yellow banner, on which justice is represented in a golden robe though venus seems to cast him into the shade by the gorgeous magnificence twelve keys of basil valentine 62 of 95 of her appearance, he really possesses more power in the kingdom than she. before the moon, dialectic bears a shining silver banner, with the figure of prudence wrought into it in sky vblue, and because the husband of the moon is dead, he has transferred to her his task of resisting the domination of queen venus. for among all these there is enmity, and they are all striving to supplant each other. indeed, the tendency of events is to give the highest place to the most excellen

and from the left side of thy spouse. for this blood is the heart s blood of your parents, and though it may seem to be of two kinds, vet, in reality, it is only one. mix the two kinds of blood, and keep the mixture tightly enclosed in the globe of the seven wise masters there that which is generated will be nourished with its own flesh and blood, and will complete its course of development when the moon has changed for the eighth time if thou repeat this process again and again, thou shalt see children s children, and the offspring of thy body shall fill the world. when phoebus had thus spoken, he winged his flight heavenward. in the morning the knight arose and did the bidding of the celestial messenger, and god gave to him and to his wife many children, who twelve keys of basil valenti

lx of gold, it extracts the essence of its colour and redness. if this be rightly done, it reduces the white and pure moon to the colour of that body from which it was itself extracted. the old body may also receive back its former colour through the love of alluring venus, from whose blood it, in the first instance, derived its origin. but observe, likewise, that the spirit of salt also destroys the moon, and reduces it to a spiritual essence, according to my teaching, out of which the potable moon may be prepared. this spirit of the moon belongs to the spirit of the sun, as the female answers to the male, by the copulation or conjunction of the spirit of mercury or its oil. the spirit lies hid in mercury, the colour you must seek in sulphur, and their coagulation in salt; then you have t

BEHOLDERS OF NIGHT

tside consciousness. this is the primal gnosis of sorcery itself, which is the dark well of the elixir of the adept, the one who drinks of the dual ecstasies of the sun and the moon[4. the arcanum of the luciferian path is a resounding voice of the king and queen of witchblood, being samael and lilith[5. the key to the gnosis of the fallen angels is within their very essence, being of the sun and the moon. the sorcerer may seek the sexual union of both within his or her self, allowing the pleasure of the waking and waning moon to be brought forth through the sun, which is the gateway for demons and angels in copulation. if one seeks not the sexual genii, the antinomianian path is brought forth by a solitary and capable mind, which is beheld by the sethian psyche, or kingdom of shadows. the

l. the very essence of chaos is disruption and the opening of possibility, that we may destroy that which hinders ourselves and thus creating a new form of order. order exists until the self grows into stasis, thus chaos then grows into a positive self-liberation process. the opposer/adversary thus holds the black flame of being within chaos, that we are both the red and black dragon, the sun and the moon respectively. evolution itself is possible when the mind reaches back to the primal well of darkness, which holds the secrets of our origins and luciferic divinity, from then liberation is an available process of the divine gift. iii) saturn, the watchers and luciferian spirits the saturnian mysteries[7] is only one avenue of magical exploration which may be explored within a sabbatic con

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

he departing torma and departing request, and when you ve made the petition offering for many days, perform it at a later time "kye (9a) receive these the fierce intense radiance endowed with the power of the end-time splendor, the glory of ten million great wild might demons of radiant emanation, and the drink offerings of nectar endowed with the essence of a hundred tastes and be satisfied like the moon of fifteen smiling faces. the essence of the red heart of the enemy who kills again is the form of radiant and wild desirable objects which are to be bound now. i offer this drink of the exceedingly radiant earth and moon to the lord of life-energy, tsiu marpo. you, who are all-illuminating, enjoy this drink which splits many bolts, and [which consists] of the ocean endowed with garlands

BLACK WITCHCRAFT

s of ritual are merely self-empowered tools to aide in the process of becoming 'skir-hand' witchcraft within has been inspired from the family lines of nathaniel harris and family 'skir' meaning "left hand" or "sinister. the circle within luciferian witchcraft represents the very binding space of the sorcerers body, both of spirit/celestial and flesh/infernal. it is the symbol of both the sun and the moon, the sphere which begets strength and the very focus of the magician. adamu forbidden sexual magick by michael w. ford the ritual tools within the black tradition are as various as the witches themselves. some create fetish servitors, embodied and often created demonic familiars bound to objects, created from animal remains, blood or sexual fluids to form a visualized shade which holds si

BLAVATSKY H P ANTHROPOGENESIS

es came. the fires with the sparks; the night fires and the day fires. they dried out the turbid dark waters. with their heat they quenched them. the lhas of the high, the lhamayin of below, came. they slew the forms which were two- and four-faced. they fought the goat-men, and the dog-headed men, and the men with fishes' bodies. 9. mother-water, the great sea, wept. she arose, she disappeared in the moon which had lifted her, which had given her birth. 10. when they were destroyed, mother-earth remained bare. she asked to be dried- iii. 11. the lord of the lords came. from her body he separated the waters, and that was heaven above, the first heaven. 12. the great chohans called the lords of the moon, of the airy bodies "bring forth men, men of your nature. give them their forms within. s

ixed with the fresher waters. when its drops became turbid, they vanished and disappeared in the new stream, in the hot stream of life. the outer of the first became the inner of the second. the old wing became the new shadow, and the shadow of the wing- vi. 22. then the second evolved the egg-born, the third. the sweat grew, its drops grew, and the drops became hard and round. the sun warmed it; the moon cooled and shaped it; the wind fed it until its ripeness. the white swan from the starry vault overshadowed the big drop. the egg of the future race, the man-swan of the later third. first male-female, then man and woman. 23. the self-born were the chhayas: the shadows from the bodies of the sons of twilight- vii. 24. the sons of wisdom, the sons of night, ready for rebirth, came down, th

ation to every symbol and allegory, that which may not fit a meaning, say from the psychological or astronomical aspect, will be found quite correct from the physical or metaphysical[[vol. 2, page] 23 the action of the great breath. reckoned according to the enumeration devised later by people who had forgotten, or who had an inadequate notion of, the real mysteries, and included neither the sun, the moon, nor the earth. the sun was the chief, exoterically, of the twelve great gods, or zodiacal constellations; and, esoterically, the messiah, the christos (the subject anointed by the great breath, or the one) surrounded by his twelve subordinate powers, also subordinate, in turn, to each of the seven "mystery-gods" of the planets "the seven higher make the seven lhas create the world" state

globe" whether the fact was known in antiquity may be inferred from the prayer of the "earth spirit" to the sun as given in the text* the sun however, refuses to people the globe, as it is not ready to receive life as yet. mercury is, as an astrological planet, still more occult and mysterious than venus. it is identical with the mazdean mithra, the genius, or god "established between the sun and the moon, the perpetual companion of 'sun' of wisdom" pausanias shows him as having an altar in common with jupiter (book v. he had wings to express his attendance upon the sun in its course; and he was called the nuntis, or sun-wolf "solaris luminis particeps" he was the leader of and the evocator of souls, the "great magician" and the hierophant. virgil depicts him as taking "his wand to evoke f

h of the seven* firstborn (the primordial human groups) receives its light and life from its own especial dhyani- spiritually, and from the palace (house, the planet) of that dhyani physically; so with the seven great races to be born on it. the first is born under the sun; the second under brihaspati (jupiter; the third under lohitanga (the "fiery-bodied" venus, or sukra; the fourth, under soma (the moon, our globe also, the fourth sphere being born under and from the moon) and sani, saturn* the krura-lochana (evil-eyed) and the asita (the dark; the fifth, under budha (mercury "so also with man and every 'man' in man (every principle. each gets its specific quality from its primary (the planetary spirit, therefore every man is a septenate (or a combination of principles, each having its o

BLAVATSKY H P COSMOGENESIS

a. 129 the ring "pass not. 130 the sidereal book of life. 131 the soul's pilgrimage and its "rest. 134- stanza vi- our world, its growth and development. 136 the logos. 136 mystery of the female logos. 137[[vol. 1, page] xi contents. page. the seven layu centres. 138 the "elementary germs. 139 the evolution of the elements. 140 the building of the worlds. 145 a neutral centre. 147 "dead" planets- the moon. 149- theosophical misconceptions. 152 the planetary divisions and the human principles. 153 the moon. 155 transmigrations of the ego. 159 the septenary chain. 161 relation of the other planets to the earth. 163- explanations concerning the globes and the monads. 170 the lunar chain and the earth chain. 172 the earth, the child of the moon. 173 classification of the monads. 175 the monad

ents. page. vi. the mundane egg. 359 egg-born logoi. 363 the winged globe. 365- vii. the days and nights of brahma. 368 human gods and divine men. 369 the rebirth of gods. 371 the puranic prophecy. 377- viii. the lotus as a universal symbol. 379 exoteric and esoteric. 381 the purity of early phallicism. 383 the egyptian lotus. 385- ix. deus lunus. 386 a glance at the lunar myth. 387 a key-note to the moon. 389 copies and originals. 393 the moon bi-sexual. 397- x. tree and serpent and crocodile worship. 403 degeneration of the symbol. 405 the seven-headed dragons. 407 dragon and crocodile. 409- xi. demon est deus inversus. 411 death is life. 413 the fall of the angels. 418 transformation of the legend. 421- xii. the theogony of the creative gods. 424 the point within the circle. 426 the log

3,000 human beings represent the relics of about a hundred extinct nations and races- the very names of which are now unknown to our ethnologists. an anthropologist would feel more than embarrassed to class, divide and subdivide them; the more so, as the respective descendants of all these antediluvian races and tribes know as little of their own forefathers themselves, as if they had fallen from the moon. when questioned about their origin, they reply that they know not whence their fathers had come, but had heard that their first (or earliest) men were ruled by the great genii of these deserts. this may be put down to ignorance and superstition, yet in view of the teachings of the secret doctrine, the answer may be based upon primeval tradition. alone, the tribe of khoorassan claims to h

from previous page] from within outwardly, every atom being said to contain in itself creative energy of the divine breath. hence, whereas after an absolute pralaya, or when the pre-existing material consists but of one element, and breath "is everywhere" the latter acts from without inwardly: after a minor pralaya, everything having remained in statu quo- in a refrigerated state, so to say, like the moon- at the first flutter of manvantara, the planet or planets begin their resurrection to life from within outwardly* it is curious to notice how, in the evolutionary cycles of ideas, ancient thought seems to be reflected in modern speculation. had mr. herbert spencer read and studied ancient hindu philosophers when he wrote a certain passage in his "first principles (p. 482, or is it an ind

ool. this is not nirvana, but a condition next to it. hence the disagreement. thus, while the yogacharyas (of the mahayana school) say that alaya is the personification of the voidness, and yet alaya (nyingpo and tsang in tibetan) is the basis of every visible and invisible thing, and that, though it is eternal and immutable in its essence, it reflects itself in every object of the universe "like the moon in clear tranquil water; other schools dispute the statement. the same for paramartha: the yogacharyas interpret the term as that which is also dependent upon other things (paratantra; and the madhyamikas say that paramartha is limited to paranishpanna or absolute perfection; i.e, in the exposition of these "two truths (out of four, the former believe and maintain that (on this plane, at

BLUE EQUINOX

ght, o man! my man! come careering out of the night of pan! io pan! io pan! io pan! come over the sea from sicily and from arcady! roaming as bacchus, with fauns and pards and nymphs and satyrs for thy guards, on a milk-white ass, come over the sea to me, to me, come with apollo in bridal dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue to watch thy wantonness weeping through the tangled grove, the gnarled bole the equinox 6 of the living tree that is spirit and soul and body and brain- come over the sea (io pan! io pan) devil or god

of lapis-lazuli, and of turquoise, and of alexandrite. 5. another writeth the words of topaz, and of deep amethyst, and of gray sapphire, and of deep sapphire with a tinge as of blood. 6. therefore do ye fret yourselves because of this. 7. be not contented with the image. 8. i who am the image of an image say this. 9. debate not of the image, saying beyond! beyond! one mounteth unto the crown by the moon and by the sun, and by the arrow, and by the foundation, and by the dark home of the stars from the black earth. 10. not otherwise may ye reach unto the smooth point. 11. nor is it fitting for the cobbler to prate of the royal matter. o cobbler! mend me this shoe, that i may walk. o king! if i be thy son, let us speak of the embassy to the king thy brother. 12. then was there silence. spe

gate and byway of the great city. the men of the city have lusted after thee to abuse thee and to beat thee. they have mouthed the golden spangles of fine dust wherewith thou didst bedeck thine hair; they have scourged the painted flesh of thee with their whips; thou hast suffered unspeakable things. 9. but i have burnt within thee as a pure flame without oil. in the midnight i was brighter than the moon; in the daytime i exceeded utterly the sun; in the byways of thy being i flamed, and dispelled the illusion. 10. therefore thou art wholly pure before me; therefore thou art my virgin unto eternity. 11. therefore i love thee with surpassing love; therefore they that despise thee shall adore thee. 12. thou shalt be lovely and pitiful toward them; thou shalt heal them of the unutterable evi

, nor unto the neophyte, nor unto the zelator, nor unto the practicus, nor unto the philosophus, nor unto the lesser adept, nor unto the greater adept. 18. but unto the exempt adept thou shalt disclose thyself if thou have need of him for the lesser operations of thine art. 19. accept the worship of the foolish people, whom thou hatest. the fire is not defiled by the altars of the ghebers, nor is the moon contaminated by the incense of them that adore the queen of night. 20. thou shalt dwell among the people as a precious diamond among cloudy diamonds, and crystals, and pieces of glass. only the eye of the just merchant shall behold thee, and plunging in his hand shall single thee out and glorify thee before all men. 21. but thou shalt heed none of this. thou shalt be ever the heart, and i

between them. yet in a little while a serpent struck him that he died. 55. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis ways, and became as a serpent, saying peradventure in an hundred millions of millions of generations of my children, they shall attain to a drop of the poison of the fang of the exalted one. 56. and behold! ere the moon waxed thrice he became an liber lxv 97 ur us serpent, and the poison of the fang was established in him and his seed even for ever and for ever. 57. o thou serpent apep, my lord adonai, it is a speck of minutest time, this travelling through eternity, and in thy sight the landmarks are of fair white marble untouched by the tool of the graver. therefore thou art mine, even now and for ever

BOOK OF ENOCH

the most precious stones, and all kinds of coloured dyes. and the world was changed. 8.2] and there was great impiety, and much fornication, and they went astray, and all their ways became corrupt. 8.3] amezarak taught all those who cast spells and cut roots, armaros the release of spells, and baraqiel astrologers, and kokabiel portents, and tamiel taught astrology, and asradel taught the path of the moon. 8.4] and at the destruction of men they cried out; and their voices reached heaven. 9.1] and then michael, gabriel, suriel and uriel, looked down from heaven and saw the mass of blood that was being shed on the earth and all the iniquity that was being done on the earth. 9.2] and they said to one another "let the devastated earth cry out with the sound of their cries, up to the gate of h

here i saw from where they go out, in that place. and how, from there, the dust of the earth is saturated. 41.4] and there i saw closed storehouses from which the winds are distributed, and the storehouse of the hail, and the storehouse of the mist, and the storehouse of the clouds; and its cloud remained over the earth, from the beginning of the world. 41.5] and i saw the chambers of the sun and the moon, where they go out, and where they return. and their glorious return; and how one is more honoured than the other is. and their magnificent course, and how they do not leave their course, neither adding nor subtracting from their course. and how they keep faith in one another, observing their oath. 41.6] and the sun goes out first, and completes its journey at the command of the lord of s

red than the other is. and their magnificent course, and how they do not leave their course, neither adding nor subtracting from their course. and how they keep faith in one another, observing their oath. 41.6] and the sun goes out first, and completes its journey at the command of the lord of spirits- and his name endures forever and ever. 41.7] and after this is the hidden, and visible, path of the moon, and it travels the course of its journey, in that place, by day and by night. one stands opposite the other, in front of the lord of spirits, and they give thanks, and sing praise, and do not rest, because their thanksgiving is like rest to them. 41.8] for the shining sun makes many revolutions; for a blessing and for a curse. and the path of the journey of the moon is for the righteous

BOOK OF JASHAR

er a tree. then god said "see now what i can do with a spark" and thus fire was given into the hand of eve. she nourished the spark with dry leaves, and human brought her sticks, and they felt the warmth of their fire. faben and flo awoke to a vision of angels with flaming swords, and they fled into the wilderness. so human and eve sat alone by their fire, and its light shone up into heaven, past the moon and the stars, but there was no one else watching. then human delved and eve spanned, and they followed the river to the sea, where eve gave birth to cain "look" she said "i have made another human" then god smiled on their family. and eve gave birth to abel, and later to seth. 2. cain gathered the fruits of all seed-bearing plants. but abel made spears for hunting and brought meat to eve

er of many nations. commentary on the jashar apocryphon at the dedication of the first temple, a supreme watershed moment in the history of the jewish religion, king solomon is said to have justified the proceedings by a scriptural quote from the "book of jashar (1 kings 8.13, from the greek septuagint sources. other citations of jashar in the hebrew bible include joshua 10.13, where joshua stops the moon and the sun, and 2 samuel 1.18, where david mourns jonathan and saul. we cannot help wondering what could have been in this "straight book (in hebrew, jashar means straight) which the bible itself cites for authority. the jashar apocryphon is obviously a pseudepigraphic forgery of a much later date. the cultural roots of the text are eclectic, although linguistic analysis suggests that th

BOOK T

ransformers: the lord of the gates of death nun scorpio 71 temperance the daughter of the reconcilers: the bringer-forth of life samekh sagittarius 72 the devil the lord of the gates of matter: the child of the forces of time ayin capricorn 73 the blasted tower the lord of the hosts of the mighty peh mars 74 the star the daughter of the firmament, the dweller between the waters tzaddi aquarius 75 the moon the ruler of flux and reflux: the child of the sons of the mighty qof pisces 76 the sun the lord of the fire of the world resh sun 77 the judgment the spirit of the primal fire shin spirit and fire 78 the universe the great one of the night of time taw earth and saturn book t page 3 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 letters; and between it and that of the right twel

BOOK OF BLACK SERPENT

rrible, a chief and leader and a swift scribe. his body is like that of an eagle and he wears a crown. he is accompanied by satan, samael and dubbiel. these are the accusers. it is through the spirit samael in which the absolution of the seven deadly sins is accomplished, through the bidding of god. the ofannim the ofannim is four in number and is ruled by offanniel; he is a prince and rules over the moon. he is an ancient and great prince. he has sixteen faces, four on each side and 8466 eyes. he is beset with two hundred wings, one hundred on each side. the cherubim cherubiel is the prince of the cherubim and it is these angels who, by their wings, make the four winds blow. the wind goeth toward the south and turneth about unto the north; it turneth anout continually in its course and re

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

rm none, do what thou wilt" do what you will. but don't do anything that will harm another. it's as simple as that. in april, 1974, the council of american witches adopted a set of principles of wiccan belief. i, personally, subscribe to those principles and list them here. read them carefully. 1. we practice rites to attune ourselves with the natural rhythm of life forces marked by the phases of the moon and the seasonal quarters and cross quarters. 2. we recognize that our intelligence gives us a unique responsibility toward our environment. we seek to live in harmony with nature, in ecological balance offering fulfillment to life and consciousness within an evolutionary concept. 3. we acknowledge a depth of power far greater than that apparent to the average person. because it is far gr

he talent, of course, there is no reason why you shouldn't sculpt or draw your own figures. magick an introduction magick will be dealt with in detail later, in lesson eleven. there you will learn all the many and varied forms of magick and their workings. however, here i would like to take a quick look at some of the rudiments of magick; the basics. first among these is timing. you may know that the moon is frequently associated with witchcraft, but you may not know why. one of the reasons is that the phases of the moon are important to the proper working of magick. taking the two main phases: the time from the new moon, through the first quarter, to the full moon is known as the waxing moon. from the full, through the last quarter, to the new is known as the waning moon. when the moon is

o main phases: the time from the new moon, through the first quarter, to the full moon is known as the waxing moon. from the full, through the last quarter, to the new is known as the waning moon. when the moon is growing in size, it is waxing; when it is decreasing in size, it is waning. extermination. there is a certain element of sympathetic magick just in this time of working. for example, as the moon grows, so grows the opportunity (or whatever) for which you are working. or, as the moon dwindles, so declines the bad habit you are trying to overcome, or the wart you are trying to remove. the second basic of magick is feeling. you must want whatever you are working at to really happen. you must want it with all your being. you must put every infinite particle of power into that desire

gement. altar 3. construct a diagram of a temple which would be ideal for your needs. indicate the area which would best reflect your affinities (outside, inside. what actual items would you like it to contain? make this a realistic layout of what your temple will actually be like. temple 4. list some examples of magickal workings appropriate for your needs you would do during the waxing cycle of the moon. 5. list examples of magick you would do during the waning cycle of the moon. lesson three tools, clothing and names working tools the working tools are dictated by the tradition to which you belong. in gardnerian, for example, there are eight working tools which include athame (knife, sword, wand, scourge, cords, white-handled knife and pentacle. in the saxon tradition there are fewer: s

d knowledge [if the esbat is taking place at either the full or the new moon, then the appropriate segment (below) is inserted at this point. otherwise go directly into the cakes and ale ceremony] full moon rite priestess stands with her legs apart and her arms raised up and out, stretching to the sky. priest kneels before her. all the coveners also kneel. all raise their arms high. covener "when the moon rides on high, as she crosses the sky, and the stars on her gown trail behind, then we wiccans below are with love all aglow, just to see her so brightly enshrined" covener "on the night of full moon, as we sing to the tune of the lady who watches above, we raise high our song as she glides by so strong, and we bask in the light of her love" all lower their arms. priest rises and kisses p

BUDGE E

t of this boat is to support the disk of the full moon, which rests within a crescent upon a support divided into thirteen sections, each typifying a day; thus the full moon as it appears on the fourteenth day of the month is here represented. by the disk kneels a god who is "supporting maat" which is symbolized by a feather, and is described by the word maat written between it and the support of the moon's disk. in the mutilated text above the p. 23 boat it is said that "this great god approacheth this region, and he is conveyed along in the boats of the earth, by means of their, and he paddleth along through this field and uttereth words" click to view the boat of the full moon. the name of the fore part of the boat appears to be urer, and in front of the boat is written "chief of the go

CALLING TO THE FIRST OF WITCH BLOOD

and alone did i first summon forth my father of whom i knew by dream did that dragon come and ignite within, my soul, my initiator by giving to the daemon did my eyes open anew. i conjure thee, o wanderer who bears a black thorn stick i adjure thee, who the blood of abel did ignite your senses who lifted thee up into the flames of your father in iblis shadow did you awaken in the arms of lilith, the moon. i summon thee, cain of old, whose words open the gates of hell i invoke thee, cain of the serpent skin, who is the first of witch blood i conjure thee, cain who is the earthly devil, who is the master of spirits encircle and awaken within my flesh, my blood, my mind. by thy depths of which i walk herein shall i become reborn in the name and mark of the devil, whom i swear my spirit unto

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

hes out enough oxygen for a family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones, the animals, the people and everything else on the earth and in the waters and the sky. our higher selves, our souls, are influenced by the cycles of the sun, the moon, the stars and the natural world on a deep spiritual level. we can draw down their energies into ourselves to amplify and replenish our own, like tapping into a cosmic energy supply rather than having to recharge our powers from our own, separate dynamos. through them and through us courses the universal life force, known as ch'i to the chinese, and prana in hindu philosophy. it is a sour

meaning 'wise' and the wicca were the wise ones. witchcraft is said to be the oldest religion in the world. it is the indigenous shamanistic religion of europe that has, in spite of ferocious persecution from the fifteenth to the seventeenth centuries, survived in the folk tradition of many lands and through families who seite 2 wicca01.txt kept alive the old beliefs and worship of the earth and the moon mother. not so many centuries ago, our ancestors burned yule logs at christmas as a symbolic gesture to bring light and warmth back to the world on the mid-winter solstice at the darkest time. they danced around the maypole on may morning, the beginning of the old celtic summer, to stir into life the earth energies in a sacred spiral pattern. these rituals go back into the mists of time a

nt of agriculture, and the god evolved into the son-consort of the earth mother. he was the god of vegetation, corn, winter and death, who offered himself as a sacrifice each year with the cutting down of the corn, and was reborn at the mid-winter solstice, as the sun god. the neolithic period also saw the development of shrines to the triple goddess who became associated with the three phases of the moon: waxing, full and waning. the moon provided one of the earliest ways by which people calculated time. since its cycles coincided with the female menstrual cycle, which ceased for nine moons if a women was pregnant, the moon became linked with the mysteries first of birth, then of death as it waned, and finally with new life on the crescent. because the moon was reborn each month or, as it

ick for the increase of love and fertility is still practised under the auspices of the waxing moon. it was not until about 3,000 years ago that the male role in conception was seite 6 wicca01.txt fully understood in the west, and only then were the sky father deities able to usurp the mysteries of the divine mother. a trinity of huge, carved stone goddesses, representing the three main cycles of the moon, and dating from between 13000 and 11000 bc, was found in france in a cave at the abri du roc aux sorciers at angles-sur-l'anglin. this motif continued right through to the triple goddess of the celts, reflecting the lunar cycles as maiden, mother and crone, an image that also appeared throughout the classical world. witchcraft and the early christians after the formation of the christian

iates the female members and the high priestess the male. they celebrate eight sabbats, or seasonal celebrations. there are, however, numerous forms of wicca and of witchcraft, many of which draw on ancient traditions. for example, the feminist dianic wicca, founded in the 1970s, is spiritually descended from the nature religion of the italian witches who worshipped diana as the triple goddess of the moon from about 500 bc. since the 1970s, less formal practices and covens have evolved, which may or may not have a structured learning system, and these create their own spells and ceremonies, rather than using an existing system, such as that recorded in gardner's own book of shadows, revised by his high priestess doreen valiente. these individual ceremonies are recorded in books created to

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

things" a practitioner's ability to heal was often associated with his or her spiritual power.[14] many healers were believed to possess supernatural insight and knowledge "they say root-doctors have power over spirits, who will tell them who does the conjuring" declared braziel robinson, a slave in nineteenth-century columbia county, georgia "they ginerally uses yerbs gathered on the changes of the moon, and must be got at night" healers such as aunt darkas, a blind root worker in mcdonough, georgia, maintained that she was blessed by god with healing knowledge "she always said the lord told her what root to get" explained one of her patients "old aunt darkas said the lord gave her power and wisdom, and she used to fast for a week at a time"[15] some african americans acknowledged the su

CHRONOLOGIA RORISPERGIUS

ichus: on nicomachus's introduction to arithmetic- first mention of casting out nines. ca.340-420 jerome studied hebrew with jewish instructors in bethlehem. 346 st. pachomius dies. 350-407 john chrysostom 350? abbaye jewish babylonian teacher expounds on the decans. 363 last pagan emperor julian stopped at harran at the beginning of his persian campaign. he consulted the oracles at the temple of the moon. 380 hephaestio of thebes. compendium, delineations of the decans and contains a very long excerpt from nechepso/petosiris on detailed eclipse delineation. preserves an ancient egyptian method of prediction using the dog-star alone. c.380 sepher ha-razim (the book of the mysteries) a jewish mystical and magical grimoire from egypt. related to the sepher raziel. 385 d. st. gregory of nyssa

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

put on new apparel, which was all of cloth of gold gloriously set out with flowers. there was also given to everyone another golden fleece, which was set about with precious stones, and various workmanship according to the utmost skill of each artificer. on it hung a weighty medal of gold, on which were figured the sun and moon in opposition; but on the other side stood this saying, the light of the moon shall be as the light of the sun, and the light of the sun shall be seven i page 46 times lighter than at present. but our former jewels were laid in a little casket, and committed to one of the waiters. after this the virgin led us out in our order, where the musicians waited ready at the door, all appareled in red velvet with white guards. after which a door (which i never saw open befo

for him, with which we were to content ourselves. for my part i was not very much bothered about sleeping, and therefore walked out into the garden, and at length came as far as the wall; and because the heaven was at that time very clear, i could well drive away the time in contemplating the stars. by chance i came to a great pair of stone stairs, which led up to the top of the wall. and because the moon shone very bright, i was so much the more confident, and went up, and looked a little upon the sea too, which was now exceedingly calm. and thus having good opportunity to consider more about astronomy, i found that this present night there would occur a conjunction of the planets, the like of which was not otherwise usually to be observed. now having looked a good while at the sea, and i

bserved. now having looked a good while at the sea, and it being just about midnight, as page 66 soon as it had struck twelve i saw from afar the seven flames passing over the sea towards here, and taking themselves towards the top of the spire of the tower. this made me somewhat afraid, for as soon as the flames had settled themselves, the winds arose, and began to make the sea very tempestuous. the moon also was covered with clouds, and my joy ended with such fear that i scarcely had enough time to find the stairs ended with such fear that i scarcely had enough time to find the stairs again, and take myself to the tower again. now whether the flames tarried any longer, or passed away again, i cannot say, for in this obscurity i did not dare venture abroad more. so i lay down on my mattre

COLLIER IRENE CHINESE MYTHOLOGY

e principle of chaos, and divides her enormous corpse: from one half marduk constructs the vault of heaven, from the other the solid earth .2 the story of panku also introduces one of the most important concepts in chinese thought: yin and yang. authors martin palmer and zhao xiaomin of the international consultancy on religion, education, and culture (icorec) explain: yin is female, moist, cold, the moon, the autumn and winter, the shadow and the waters. yang is male, dry, hot, the sun, the spring and summer, the bright and the dry land. they struggle with each other for supremacy. from their struggle comes the dynamic which drives the whole of life. for they are found locked together in every being, every situation. as one seems to be gaining the ascendancy, the other arises for they eac

ail of the phoenix, the bird of peace. she taught the people to blow through the flute to create clear, soothing notes, and she told the people to have heart, for music from a bamboo flute can vanquish all fears. because of the carelessness of the gods, the unquiet earth still suffers and occasionally rumbles and breaks. forever after, heaven and earth are tilted toward the northwest. that is why the moon and stars move in that direction and why the rivers of china plunge downward across the country to spill into the eastern sea. chinese mythology 48 questions and answers q: why did zurong the fire god decide to fight with gong the water god? a: zurong felt that gong was too destructive, and he disagreed with gong s plan to change the earth s balance of water and land. q: who helped the wa

n 70 feet in length. under ideal conditions [in hong kong, annual yields of the plant are up to 40 tons per acre.9 it is known by many names: water spinach, swamp morning glory, water convolvulus (united states; ung choy (chinese; kankoong (java; balangoog (philippines; rau muong (vietnam; phakbong (laos; tra kuon (cambodia; nali (india; batillia acuatica (latin america).10 chinese mythology 72 7 the moon goddess introduction the moon goddess is a popular folk tale that dates from the tang dynasty (a.d. 618 906).1 each province in china has its own version of her story. she is connected to the mid-autumn festival, a harvest celebration that occurs in mid-september. when the archer yi shot down the nine suns, the sun god dijun banished him. dijun had expected yi merely to discipline, not to

n of the kunlun mountains. these spectacular peaks are located in western china between tibet and xijiang and soar as high as twenty-five thousand feet. in mythology the mountains are the home of the chinese gods, as well as the site of life-restoring herbs. historically, the kunlun range was part of the silk road, a caravan route between china and persia used for trading silks, spices, and gold. the moon goddess 75 because he loved his wife very much, the grand archer yi reluctantly set out on a journey to the kunlun mountains where the peaches of long life were grown by hsi wang mu, the queen mother of the western paradise. the archer was unsure of the road, and even less sure of how much strength he had left. when he lived in heaven, yi had always ridden in the empress s chariot or stra

feasted on the last batch of peaches. the next peach crop would not ripen for another three thousand years. when yi continued to implore her, hsi wang mu took one leftover, very imperfect dried-up peach, pounded some herbs and powders, and stirred them together into an elixir. then the queen mother poured the precious liquid into a small vial. this potion will take both of you to the heavens. 76 the moon goddess but make sure you take it on a clear night, or you could be trapped halfway between earth and heaven, she warned. carefully, the archer placed the vial in his leather pouch and knotted the bag tightly around his waist. again, yi trudged over the same high mountains, forded the same cold streams, and crossed the same burning deserts to return to his wife. when he lived in heaven, h

COSIMANO CHARLES ELEMENTARY PSIONICS

early days of the nineteenth century when railroads were just being invented, someone predicted that people would travel at the enormous speed of 40 miles per hour. now remember that the fastest land travel was by horse and they average eight miles per hour. this was so shocking that a london magazine ridiculed it by saying it was as likely as putting a man on top of a rocket and shooting him at the moon. there is no arguing with british logic, presupposing of course that you can find it. now, for those of you who have never read anything by me before--shame on you! sorry about that, i just couldn't resist it. anyway, if you're not familiar with me or my work i'm going to tell you a few basic things about myself. i was not born psychic. i cannot say that when i was three i saw the end of

COVENANT OF SAMYAZA

of weapons, the workmanship of jewellery, the use of precious stones, of paint, cosmetics and dyes, so that the world became altered beyond recognition. amazarak taught sorcery and botany. armers taught sorcery. gadrel taught the methods of warfare and weaponry. yekun taught arts of seduction. barkayal taught astrology. akibeel taught signs. tamiel taught astronomy. asaradel taught the motion of the moon. penemue gave unto man the secrets of writing and the use of ink and paper, which so enraged demiurge, and every secret of your wisdom- vi- by our means did man reach civilization, and come to appreciate all that is noble and beautiful on earth and in kosmos. and our daimon seed within his daughters did breed great chiefs and warriors. demiurge grew in anger, as man spoke less of him, and

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

risoning frequency. any consciousness and knowledge held on higher frequencies outside this vibratory prison would be denied to us. we would become delinked from the higher levels of our own consciousness. we would be, in the words of the ancient books 'lost souls' delinked from 'the father. i have used the following analogy many times, but i think it sums it up pretty well: you are a spaceman on the moon. you are receiving information through your eyes and ears from the world immediately around you. you are also receiving information about the wider picture and a greater understanding of your task from what we call 'mission control. when you, the spaceman, are getting a balance of information through your eyes and ears and from the greater perspective of mission control, everything is fin

ese relate to astrology and something called the photon belt or beam. there are, according to astrologers, a number of rare planetary alignments and sequences in the latter period of the 1990s which are likely to trigger enormous change on all levels of people and planet- a transformation indeed of the old evolutionary cycle. the vibrations of the planets affect us very powerfully. as the pull of the moon moves the tides of whole oceans, so our bodies are affected by the same spiritual magnetism. our bodies consist overwhelmingly of water because they are like batteries, storing and processing energy. blood is the physical version of our energy meridians and blood is subject to influence by the planets, as is our body in general. some highly significant astrological events have already occ

DAVID ICKE CHILDREN OF THE MATRIX

world we have today would fade, ever more rapidly, and only be preserved in stories and myths which would, more and more, be seen as wild tales and figments of the imagination. most people would deny such a world ever existed because it would be so at odds with their daily experience. we would have the same we-can't-do-it-so-it-can't-be-done mentality that laughed at the very idea we could fly to the moon. the history in that post-cataclysmic society would only begin with the records left by humanity once they had re-advanced to a certain designer history 15 level. only then would they write or symbolise accounts of their history and this would be based on stories passed verbally through the earlier generations. such a point could take hundreds, even thousands, of years after the global ge

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

r name later given to her was mammi, from which came mama and mother. mama or ma as a term for mother can be found in various languages all over the world. ninkharsag would later be symbolised in part by the stream of mother goddess deities with names like queen semiramis, isis, barati, artemis, diana, and the biblical mary. these were also used to symbolise the feminine principle as goddesses of the moon or waters, which are 74 children of the matrix considered feminine in balance to the masculine sun. there are often two distinct camps in these areas of research. there are those who believe that these deities were only symbolic of astronomical and esoteric principles, and those who say they were originally flesh and blood extraterrestrial "gods" or "goddesses. my own view is that sometim

mbers outside the original settlement to harness that energy in their rituals and sacrifices to the goddess diana. that very site is still an underground chamber. it is called the pont de l'alma tunnel where princess diana, named after the goddess, was murdered on sunday, august 31st, 1997. the goddess diana was symbolically a "moon goddess" and the name pont de l'alma means "bridge or passage of the moon goddess. i tell the story of diana's assassination in great detail in the biggest secret,27 where you will also see the staggering obsession that the bloodlines and their illuminati network have with symbolism and ritual. everything they do is symbolism and ritual, and when you study this subject it is a very good way to identify their signature on global events. by the way, paris and lon

within hours foodstuffs were contaminated. is that the description of a nuclear explosion or what? this and a very long list of other texts, like the ramayana, describe a horrific war between the indian peoples and the atlanteans. they fought in the sky using the flying vehicles they call vimanas while the atlanteans used their "vailixi. the indian accounts even describe a battle between them on the moon and this supports the claims of people like arizona wilder, a mind-controlled slave who worked for the higher levels of the illuminati. she claims that the reptilians and the blondhaired, blue-eyed, nordics, fought ancient battles on the moon and mars, as well as the earth. all this happened during the pre-cataclysmic atlantean/lemurian "golden age" and this underpins the stories of how t

DAVID ICKE THE BIGGEST SECRET

he solar system. these waves from the sun interact with other cosmic waves,so forming a series of standing waves which, in turn, form concentric circles orvibrational fields orbiting the sun. the heaviest bodies, the planets, are caught in thesecircles and thus orbit the sun. the planets also create less powerful wave circles aroundthemselves and these can attract lighter bodies which orbit them. the moon orbiting theearth is an example of this. so anything that would disturb this harmony of vibrationalinteraction would affect these concentric circles of energy and, if this was powerfulenough, change the orbit of planets. what the physicists say happened with jupiter andv enus would certainly be powerful enough to do this. these circles of standing wavesexist around the sun in relation to

e they suggest very different periods for majorupheavals when in truth there were almost certainly a number of cataclysms in thatwindow of 11,000 to 1,500 bc, and even more recently. the study by the physicistsalso said that mars was devastated by these events involving v enus. they felt marswas thrown out of orbit and followed a highly unstable elliptical orbit which took itbetween the earth and the moon every 56 years.27 the last of these passes appears tohave been about 1,500 bc when the great volcano exploded on the greek island ofsantorini and the minoan civilisation on crete passed into history. in this same periodof 1,600-1,500 bc, ocean levels dropped about 20 per cent, glacial lakes formed incalifornia, and this was most likely the time when the vast lake in the fertile saharawas

industry which wascreated by modern initiates of the babylonian brotherhood. it has remained in theircontrol and hollywood is one of their most important vehicles for mass mindconditioning. hollywood is indeed a place of magic as it casts a spell on humanitysperception of itself and the world. the druids knew about astrology and astronomyand they celebrated the birth of the sun on december 25th. the moon was also veryimportant to them. particularly sacred was the night of the new moon, the sixth day,and the full moon.as with the blue degrees of modern freemasonry, the druid initiates were dividedinto three groups. the teachings given to each level in the forest groves of ancient timesand the freemasonic temples of today are virtually the same. the first level of the druidschool was the ov

-faced janus,custodian of the key to the temple of wisdom and the keys to heaven held by mithra.and janus was eannus, a title for nimrod in babylon. the gold and silver keys of stpeters alleged successor, the pope, are more symbols of the secret doctrine. the popesand those who control them know what all this stuff really means. gold and silver are theprecious metals used to symbolise the sun and the moon. peter and paul are both said to109have been killed in rome during the purge of christians by the emperor nero, but thereis no evidence to confirm this because it didnt happen. two other people who weresaid to have been killed by nero, however, were lucius calpurnius piso, the head ofthe family, and his friend annaeus seneca! as the years passed, the sun religion and theesoteric symbolism

ip featuring the famous black stone. w. wynnwestcott, founder of the hermetic order of the golden dawn, wrote in his work, themagical mason, that the black stone supposed to have been brought to mecca byabraham, was used originally for ancient pagan ritual.29 again you see brotherhoodsymbolism in this new religion. the symbols of the crescent and the curved sword, thescimitar, are identified with the moon and venus, the morning star, the term used forlucifer. v enus was also a title for queen semiramis. muslims have bought the idea thatmoses, king david and jesus were divine prophets sent by the one all mighty god,when in fact all three are brotherhood inventions. their holy book, the koran, whichwas supposed to be inspired by god, mentions jesus in 93 verses and treats him as aliving pers

DAVIDSON DAN SHAPE POWER

rder to find another method of continuing the research, the reasoning was that a moving sensor could possibly continue providing data. joe built an elaborate experimental figure 7.2.2-1 joe parr's pyramid centrifuge extensive experiments with the centrifuge provided additional data on the pyramid energy bubble. positive ions in the centrifuge would cause the pyramid to be drawn to the polarity of the moon. negative ions in the centrifuge would cause the pyramid to be repelled away from the moon. at certain times of the year (around december 8th-15th and may 8th-15th) the energy bubble around the pyramids in the centrifuge would become totally opaque to all local gravitation, electromagnetic, and inertial forces. when this happened, the little, one-inch-base pyramids would rip off the end o

DEITUS

the demonic bible is a diagram entitled the map of the spheres. the spheres illustrated are essentially archetypal. they have been described countless times in grimoires and magical treatises. in the physical world there are four elemental spheres: earth, air, fire, and water. there are also the four great watchtowers: north, east, south, and west. above the earth are the seven planetary spheres: the moon, mercury, venus, the sun, mars, jupiter, and saturn. beyond the planetary spheres are the fixed stars and the primum mobil, the twelve signs of the zodiac, and the heavenly spheres. beneath the earth lies the land of the dead (hades, the tartaran abode (hell, and the realm of the abominations of chaos. all spirits, demons, angels, and other beings of an archetypal nature are said to resid

is was the time of the mystery schools and the philosophers of greece. this was the time of the great empires of babylon and rome. this was the time when men discovered astronomy, mathematics, and science. the aeon of isis was not a single aeon but a succession of aeons in a cycle of expansion. the religions which rose during this time involved the worship of fire or of planetary bodies: the sun, the moon, and the stars. 2100 years ago, the previous cycle of expansion ended and the cycle of restriction, which crowley calls the aeon of osirus, began. like the aeon of isis, the aeon of osirus was not a single aeon but a succession of aeons in a cycle of restriction. the fact that the aeon of osirus was not a single aeon with one law is evidenced by the fact that there were many religions est

DEMONIC BIBLE

e. pilahe farezodem zodenurezoda adana gono iadapiel das home-tohe: soba ipame lu ipamis: das sobolo vepe zodomeda poamal, od bogira aai ta piape piamoel od vaoan! zodacare, eca, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe saitan (dee) i reign over you sayeth the god of justice in power exalted above the firmaments of wrath; in whose hands the sun is as a sword, and the moon as a through-thrusting fire, which measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands; whose seats i garnished with the fire of gathering and beautified your garments with admiration, to whom i made a law to govern the holy ones, and delivered you a rod with the ark of knowledge. moreover you lifted up your voices and swore obedience and

dst of your palace and rayngneth amonst you as the balance of righteousness, and truth: move therefore, and show yourselves. open the mysteries of your creation. be friendly unto me for i am the servant of the same, your god; the true worshipper of the highest (lavey) i reign over thee, saith the lord of the earth, in power exalted above and below, in whose hands the sun is a glittering sword and the moon a through-thrusting fire, who measureth your garments in the midst of my vestures, and trusseth you up as the palms of my hands, and brighten your vestments with infernal light. i made ye a law to govern the holy ones, and delivered a rod with wisdom supreme. you lifted your voices and swore your allegiance to him that liveth triumphant, whose beginning is not, nor end cannot be, which sh

DIABOLUS

n, typhon plotted with seventy-two comrades, and with aso, the queen of ethiopia, to slay him -the egyptian book of the dead, e.a. wallis budge set is primarily regarded the same as the greek typhon, a serpent like daemon-god who is a patron spirit of sorcery and magick. plutarch explained that in egyptian astronomy seth or typhon was connected to the solar world, while osiris was associated with the moon. the sun was considered very hostile as it dried up and made lands inhabitable, while the moon nourished and brought moisture. plutarch writes the seth means compelling and overmastering, being a powerful force of chaos and order. typhon was collectively later known and associated to the earth s shadow, which they bring into the lunar cycle and the eclipse. in such an aspect, seth is high

s a sorcerer god, throwing filth and then thunder clouds, he controlled the elements of earth and the air. set although being injured, arose in might again after the battle, and later reached into obscurity to appear again in other cults outside of egypt under different names, all the while possessing the essence of which he created the adversary. set opened the paths of the two eyes (the sun and the moon- from the papyrus of ani the formula mentioned in the book of the dead refers to a magical formula which held associations to set s hostility against horus, but also their connection therein. within the luciferian witch cults set represents the magician which beheld and brought forth the possibilities within, by the unknown and darkened places does he grow strong and reside. 7 the opposin

a war and fiery daeva. the hebrew ashmedai is one who gained a very high rank among the original angels, asmodeus was according to lore a seraphim, one of the highest ranks of angels. it is suggested in other hebrew lore that asmodeus was born from the demoness naamah and the fallen angel shamdon. asmodeus and samael were said to have had strife over one spirit of lilith. this is the waning moon, the moon of witchcraft and abominable deeds. she is the poisoned darkness which is the condition for the rebirth of light the book of thoth, aleister crowley here we are able to understand that lilith has many forms, yet her nature is clear to those who work with her. allow her entry into yourself, and know the ecstasy of man and woman, union with the blood of the moon. crowley refers to her as un

ted with his scarlet woman, one of which brought to excite his kundalini or magick fire. this serpent is controlled starting at the base of the spine and moving upward, thus allowing for ecstasy and power. in the magical record of the beast 666 crowley described his working involving shtn, or the fire serpent (satan/set/shaitan) with the scarlet woman, thus what crowley referred to as the sun and the moon conjoined. a fascinating description of his rite describes the ecstasy of magick- the tortured-ecstasy of the contorted face, the writhing of the hag body that ground down it s beast. the storm of lust and pain and madness. it was night s hollow wretching at her captive dragon, whose blood was seed of the blind and furious stars. she was like hecate in a death-dance, satan-possessed, conv

obert cochrane, a practitioner of witchcraft in the 60 s wrote- in the north lies the castle of weeping, the ruler thereof is named tettens, our hermes or woden. he is the second twin, the waning sun, lord over mysticism, magic, power and death, the baleful destroyer. the god of war, of justice, king of kings, since all pay their homage to him. ruler of the winds, the windyat. cain imprisioned in the moon, ever desiring earth. he is visualized as a tall dark man, shadowy, cold and deadly. letters from robert cochrane here we see that cain, the son of samael and lilith, is the devil manifest on the earth the son of shaitan. he is above the flesh, yet his essence is found within it. the lord of magick is dual he is nightside and dayside, sun and the moon, life and death. cain is here the bod

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

an (q.v) angels (q.v) dictated to john dee through his seer, the alchemist and rouge, edward kelley. the calls were used extensively in the magick of the hermetic order of the golden dawn [g.d (q.v, aleister crowley (q.v, and anton lavey. cancer "the crab" in astrology (q.v, the fourth sign of the zodiac (q.v) having the qualities of cardinal (q.v) and water (q.v) and is ruled by the planet luna (the moon (q.v. on the rainbow wand (q.v) and on the lotus wand aries is represented by the color orange-yellow. keywords include: home, indistinct, protectively, sensitive, caring, maternally, domestically, gaspingly, moodily. capricorn "the goat" in astrology (q.v, the tenth sign of the zodiac (q.v) having the qualities of cardinal (q.v) and earth (q.v) and is ruled by the planet saturn (q.v. on

in magickal operations. wand, rainbow: the modified "lotus wand" of the g.d. by donald michael kraig. the "shaft" of a lotus wand (q.v. the central tool for use by a magician, used to represent no single element, but is of a planetary nature; and the magician's higher and true will. in the astral star, the primary elemental weapon of one who is a lord/lady of the portal (of adepts. waning (moon: the moon phase from just after full moon until it disappears, and becomes the new moon. watchtower: an invisible station in the universe on the astral plane (q.v, set at the quarters (east, south, west, and north. a celestial garrison of angels (q.v, under the command of an archangel (q.v. some traditions hold that there are watchtowers at the cross quarters as well as at the quarters. note: there

n the tradition of the hermetic order of the golden dawn [g.d (q.v. this ritual is used by adepts to consecrate and cleanse a hall (room) as a preparation for any magickal ritual, especially operations of gray magick (q.v. water: one of the five magickal elements. it has the properties of being cool and moist. the element of the west. the elemental weapon/tool is the cup or chalice. waxing (moon: the moon from when the new moon can just be seen to the time of the full moon. western occultism: the magick of europe and english speaking nations around the world that has descended from the magick of sumeria, babylonia, egypt, greece, rome, the arabs and the jews, as well as from the indigenous european magick of ancient times. it's range is roughly coequal with that of christianity. the kabbal

le-minded devotion to simple physical actions, or by verbal paradoxes that cannot be solved in logical terms. in zen, the intellect is looked upon as an obstruction to truth that must be circumvented on philosophical analysis. zodiac: from the old french from the latin "zodiakos" meaning "circle of animals. an imaginary belt in the heavens extending on either side of the apparent path of the sun, the moon, and the planets along the ecliptic divided into twelve sections of thirty degrees each. used in astrology (q.v. zohar: a huge, mystical commentary on the torah (q.v) first written down in the fourteenth (14th) century by the rebbe and kabbalist moses de leon *finis- the encceremonial magic unveiled by dion fortune this article first appeared in the occult gazette in january i933 and has

DION FORTUNE MYSTICAL QABALA

t. there is more to be got out of the qabalistic symbols to-day than there was in the time of the old dispensation because our mental content is richer in ideas. how much more, for instance, does the sephirah yesod, wherein work the forces of growth and reproduction, mean to the biologist than to the ancient rabbi? everything that has to do with growth and reproduction is resumed in the sphere of the moon. but this sphere, as represented upon the tree of life, is set about with paths leading to other sephiroth; therefore the biological qabalist knows that there must be certain definite relationships between the forces subsumed in yesod and those represented by the symbols assigned to these paths. brooding over these symbols, he gets glimpses of relationships that do not reveal themselves w

ad, the head which is not. the magical symbol of kether, according to crowley, is an ancient bearded king seen in profile. macgregor mathers says "the symbolism of the vast countenance is that of a profile in which one side only of the countenance is seen; or as it is said in the qabalab 'in him is all right side' the left side, being turned towards the unmanifest, is for us like the dark side of the moon. 7. but kether is primarily the crown. now the crown is not the head, but rests upon it and above it. therefore kether cannot be consciousness, but the raw material of conscious-ness when considered microcosmically, and the raw material of existence when considered macrocosmically. for there is this twofold way of considering the tree, as we have already noted; it can be regarded as the u

s or equilibrium, in direct alignment with kether and tiphareth. thus the third triangle is an exact replica of the second triangle upon a lower arc. 26. the meaning of netzach is victory, and to it is assigned the sphere of the planet venus; the meaning of hod is glory, and to it is assigned the sphere of the planet mercury; the meaning of yesod is foundation, and to it is assigned the sphere of the moon. 27.while the second triangle might not inaptly be termed the ethical triangle, the third may well be called the magical triangle; and if we assign to kether the sphere of the three in one, the undivided unity, and to tiphareth the sphere of the redeemer or son, we may be justified in referring to yesod the sphere of the holy spirit, the enlightener; mystical qabala page 35 this is an att

es with the venus sphere of netzach; and intellectual mysticism of the occult type, which equates with hod, the sphere of thoth, lord of magic. tiphareth, as will be seen by reference to the diagram of the tree, belongs to a higher plane than any member of the third triangle; yesod, on the other hand, is drawing very near to the sphere of earth. 30. to yesod are assigned all the deities that have the moon in their symbolism: luna herself; hecate, with her dominion over evil magic; and diana, with her presidency over child-birth. the physical moon, yesod in assiah, as the qabalists would say, with its twenty-eight day cycle, correlates with the reproductive cycle of the human female. jf the symbolism of the luna crescent be traced through the various pantheons it will be found that the deit

he head of this pillar is kether, the crown, the root of all being. consciousness, theri, reaches from the spiritual essence of kether, through the realisation of daath, which carries it across the abyss, into the translated consciousness of tiphareth, whither it is brought by the sacrifice of the christ which rends the veil paroketh; then on into the psychic consciousness of yesod, the sphere of the moon, and thence to the sensory brain consciousness of malkuth. 14. thus does consciousness descend in the course of involution, which is the term applied to that phase of evolution which leads down from the first manifest through the subtle planes of existence to dense matter; the esotericist should, strictly speaking, only use the term evolution when describing [page 58] the ascent frorn mat

DION FORTUNE PSYCHIC SELF DEFENSE

m has ever known, and borne my share in it; taken part in psychic feuds, and stood my watch on the roster of the occult police force which, under the masters of the great white lodge, keeps guard over the nations, each according to its race; kept the occult vigil when one dare not sleep while the sun is below the horizon; and hung on desperately, matching my staying-power against the attack until the moon-tides changed and the force of the onslaught blew itself out. and through all these experiences i was learning to interpret occultism in the light of psychology and psychology in the light of occultism, the one counterchecking and explaining the other. because of my specialised knowledge people came to me when an occult attack was suspected, and their experience reinforces and supplements

rences showed a certain cyclic regularity, occurring about once a month. in the case of a woman this would 15 of 103 naturally be referred to the twenty-eight day cycle of her nature, but in the case of a man, no such explanation was forthcoming, and we therefore had to look for another twenty-eight day cycle to explain his periodicity. the only other cycle of this period is that of the phases of the moon. we were then confronted by a correlation of epileptiform attacks, which had no organic basis, the nightmares of a second person, and the phases of the moon. some theory had to be found which would resume these three and explain their inter-relationship. a dream is commonly the first way in which psychic manifestations make themselves known, the subconscious perceptions being reflected in

s held by many occultists that congenital epilepsy, as distinguished from that due to tumours of the brain, has its roots in the operations of black magic or witchcraft in which the sufferer participated in a past life, whether as practitioner or victim, the fit being an astral struggle with a discarnate entity, reflected on the physical body by means of the well-known phenomenon of repercussion. the moon plays a very important part in all occult operations, different tides being available at different phases of her cycle. persephone, diana and hecate, all aspects of luna, are three very different persons. it therefore appeared probable that as the physical investigation had drawn blank, a psychic investigation might yield fruits. one was performed. and with the following results. nothing

for his benefit. the younger of the two women had been for a short time his mistress. mother and daughter had paid the penalty for their crimes, but their male partner had escaped. the diagnosis was as follows: it is the younger witch that is at the bottom of the trouble. it is her astral visits which cause the seizures of mr. c. and the nightmares of mrs. c, and they correlate with the phases of the moon because certain phases are favourable for the operation she performs and she therefore takes advantage of them. the question now remains, is this woman in incarnation or not? that is to say, is the midnight visit paid in an astral body projected from a living human being, or by an earth-bound spirit which has succeeded in evading the second death? mrs. c. had by now been taken into the co

t mr. c. at night, during sleep. in the absence of details it is impossible to decide definitely whether the "fit" of mr. c. was a struggle or an embrace. it might be either, or it might be both, an initial struggle ending in an embrace. the dreams of mrs. c. obviously related to the same astral visitant who caused the seizures of mr. c. there is, unfortunately, no record to show at what phase of the moon these attacks took place, but presumably at the hecate phase, which is the period of evil witchcraft. the condition of miss xs fiance and aunt and the death of her first lover point markedly towards vampirism. it is difficult to believe that a consumptive would continue for so many years without his disease either being checked or making definite progress. it is difficult to say what the

DONALDTYSON UFO

entifiable, or they are obvious frauds. most legitimate ufo photos consist of nothing more than a fuzzy dot or blob of light in the sky. in film records, this fuzzy blob is usually moving, or has the false appearance of motion due to movements applied to the camera during filming. sometimes it can be identified conjecturally as a natural object, such as light reflected from a cloud, or the orb of the moon reflected in a body of water or from a refraction layer in the atmosphere, or as the planet venus (an ever-popular ufo. these things give a convincing illusion of motion when filmed from a moving car or plane. when the fuzzy blob cannot be identified, it survives as a visual record of a ufo, in the literal sense of the term. ufo "fuzzies" may also be generated by light artifacts or defect

DONALDTYSON WEREWOLF

of the gods on particular families or clans. the greek werewolf actually transformed into a wolf, and was condemned to seek out human flesh while in its wolf state. to the old folk tale of a god's curse, the modern disease of rabies was added. a person bitten by a mad dog or other animal over time becomes mad, and begins to behave like a beast. traditionally, all madness falls under the domain of the moon. in movies, the bite of a werewolf acts in a very similar way to the bite of a mad dog. it is a kind of infection. moonlight triggers it. but enough of the more ancient myth of a god's curse survived to cause some films to hint that the person bitten in some way deserved his or her fate- that it was more than simple chance that led them to that particular spot in the woods on that specifi

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

resence of the great company of the gods. vignette: the deceased adoring ra, seated in a boat. chapter cxxxiv. the chapter of entering into the boat of ra, and of being among those who are in his train. vignette: the deceased adoring shu, tefnut, seb, nut, osiris, isis, horus, hathor. p. xlii theban version: list of chapters. chapter cxxxv* another chapter, which is to be recited at the waxing of the moon [each] month. this chapter has no vignette. chapter cxxxvia. the chapter of sailing in the boat of ra. vignette: the deceased standing with hands raised in adoration. chapter cxxxvib. the chapter of sailing in the great boat of ra, to pass round the fiery orbit of the sun. this chapter has no vignette. chapter cxxxviia. the chapter of kindling the fire which is to be made in the underworl

ear from 2 kings xxiii, 7. see also tylor, primitive culture, vol. ii, p. 150; and fraser, golden bough, vol. i, p. 304 ff] p. li plutarch's version. chest by ship to egypt, where she opened it and embraced the body of her husband, weeping bitterly. then she sought her son horus in buto, in lower egypt, first having hidden the chest in a secret place. but typhon, one night hunting by the light of the moon, found the chest, and, recognizing the body, tore it into fourteen pieces, which he scattered up and down throughout the land. when isis heard of this she took a boat made of papyrus[1--a plant abhorred by crocodiles--and sailing about she gathered the fragments of osiris's body.[2] wherever she found one, there she built a tomb. but now horus had grown up, and being encouraged to the use

d given it to pepi, and that the odour of pepi's body is the odour of the eye of horus.[5] throughout the pyramid texts the osiris of the deceased is the son of tmu, or tmu-ra, shu, tefnut, seb, and nut, the brother of isis, nephthys, set, and thoth, and the father of horus;[6] his hands, arms, belly, back, hips and thighs, and legs are the god tmu, and his face is anubis.[7] he is the brother of the moon,[8] he is the child of the star sothis,[9] he revolves in heaven like orion and sothis,[10] and he rises in his place like a star.[11] the gods, male and [1. recueil de travaux, t. iv, p. 44 (l. 391. 10. ibid, t. iii, p. 205 (l. 221. 10. ibid, t. iv, p. 44 (l. 391] p. lxxiv female, pay homage to him,[1] every being in heaven adores him; and in one interesting passage it is said of pepi i

the terrible one of the two lion-gods,[2] the aged one, the form of khepera which existeth in all the gods, the lion of fearsome glance, the governor terrible by reason of his two eyes,[3] the lord who shooteth forth flame [therefrom] against his enemies. he is the primeval water which floweth forth in its season to make to live all that cometh forth upon his potter's wheel.[4] he is the disk of the moon, the beauties whereof pervade heaven and earth, the untiring and beneficent king, whose will germinateth from rising to setting, from whose divine eyes men and women come forth, and from whose mouth the gods do come, and [by whom] food and meat and drink are made and provided, and [by whom] the things which exist are created. he is the lord of time and he traverseth eternity; he is the ag

peoples make supplication unto him, and when he riseth with hues of orange and saffron among the company of the gods he becometh the greatly desired one of every god. the god nu appeareth with the breath of the north wind in this hidden god who maketh for untold millions of men the decrees which abide for ever; his decrees [1. literally "his heart" ab-f. 2 i.e, shu and tefnut. 3 i.e, the sun and the moon, ut'ati. 4. nehep; other examples of the use of this word are given by brugsch, w rterbuch (suppl, p. 690] p. xcvii "are gracious and well doing, and they fall not to the ground until they have fulfilled their purpose. he giveth long life and multiplieth the years of those who are favoured by him, he is the gracious protector of him whom he setteth in his heart, and he is the fashioner of

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

d by the eloim (gods or angels, gabriel (power of god, raphael (wisdom of god, and uriel (light of god, for ages and ages. amen. 7. let there be a firmament in the midst of the waters, and let it separate the waters from the watersthat which is above as that which is below, and that which is below as that which is above, to the accomplishing of the wonders of the one thing. the sun is its father; the moon its mother, and the wind carried it in its womb; it ascendeth from earth to the sky, and returneth again from the sky to the earth. i exorcise thee, creature of water, that thou mayest be to me the mirror of the living god in his works, the fountain of life, and the cleansing of sinners. amen. 8. dregs of matter, the lord commandeth thee by the living and devoted serpent. cherub, the lord

ELLIS LOW TWELVE 1907

s away, where it was our plan to turn to the westward, with a view of getting among the hills, in which we figured that geronimo and his band were on the alert against surprise. by this time it was certain we should have no rain. the night proved what lieutenant smith had anticipated. the sky contained many tumbling clouds slowly moving across, and showing the twinkling stars in the clear spaces. the moon was nearly full, but would not rise until well toward midnight, or "low twelve" this was in our favor, for we counted upon the absence of clear light to screen our advance. as before, the scouts held well in front, while we with our horses on a walk moved as silently as possible. debouching from the rugged region, we entered upon the plain, where the ponies' hoofs sank into the spongy san

"i hate to have you run the risk "i'll do it" i slipped off my sword for fear it would betray me and grasped my revolver. i was likely to need it with the suddenness of lightning, and did not mean to be taken unawares. smith would have been glad to whisper a word of counsel or at least to say good-by, but it was not necessary or worth the risk. as i emerged from behind the rock, i perceived that the moon had risen and was rapidly climbing the sky. just then it was obscured by a heavy cloud, but observing that it would soon pass, i improved the chance to creep forward for several rods. then the flood of light was such that i lay flat awaiting another opportunity, which i perceived would soon come. ahead of me and slightly to the left towered another boulder, not so large as the one that sc

heavy cloud, but observing that it would soon pass, i improved the chance to creep forward for several rods. then the flood of light was such that i lay flat awaiting another opportunity, which i perceived would soon come. ahead of me and slightly to the left towered another boulder, not so large as the one that screened lieutenant smith. i crawled behind this and then awaited the obscuration of the moon, to advance farther into the open. i was in the act of creeping forward, when, without the slightest sound or warning, the figure of an indian warrior rose to view beside the boulder. one glance at it was enough. i was too familiar with the fellow to be mistaken. it was geronimo himself. iv the first look was enough. geronimo, the ferocious leader of the warm spring band, was standing wit

now his, danger. i expected every moment that the scout would lower his blanket and show his face. i could think of no reason why he should wish to shroud his features when the countenance of geronimo was as clearly revealed as if the sun were shinlow twelve 55 ing. but he remained muffled, and i did not see so much as the tip of his nose. suddenly a denser cloud than usual swept over the face of the moon. that which had been illuminated was quickly hidden in gloom. the two forms dissolved and faded from sight. glancing at the orb in the sky, i saw that it would soon emerge from behind the mists. i decided that the second it did so, and my aim was clear, i should let fly at the couple in instant succession. but that obscuring cloud played the mischief with this plan. when the light began i

ight for it. i would pretend a weakness greater than was the fact, then snatch out my sword and at them. i knew, of course, they had taken my pistol, but i could get on without thatthe blade was sufficient. the ground was rough, sometimes up, sometimes down :and again we circled boulders and rocks, and the stones and dirt crumpled under our feet. i had not walked far, under the uncertain light of the moon, when i discovered that my sword was gone. the scabbard would have flapped against my thigh or made itself felt in some way. thus i had no weapon of any kind with which to defend myself, while of course my captors were more fully armed than usual. the two held a viselike grip on my arms, and evidently were prepared for any outbreak on my part. moreover, 64 low twelve though i am of the av

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

her latest position, with national public radio. living in new york in the early 1970s, she encountered witchcraft through a study group founded by the new york coven of welsh traditional witches. in 1973 she became associated with gardnerian witchcraft. in 1976 she became the priestess of iargalon, a gardnerian coven. during her years as an active priestess, she researched and wrote drawing down the moon, a sympathetic history and survey of the modern wiccan and pagan community. over the years since, the book, now in its second edition, has introduced many people to witchcraft. since 1982 adler has practiced as a solitary, but remains one of the most visible leaders of the pagan community in north america. in 1988 her handfasting to john gliedman was the first pagan marriage covered in th

agan community. over the years since, the book, now in its second edition, has introduced many people to witchcraft. since 1982 adler has practiced as a solitary, but remains one of the most visible leaders of the pagan community in north america. in 1988 her handfasting to john gliedman was the first pagan marriage covered in the new york times society pages. sources: adler, margot. drawing down the moon. new york: viking press, 1979. rev. ed. boston: beacon press, 1986. heretic s heart: a journey through spirit and revolution. boston: beacon press, 1997. adonai a hebrew word signifying the lord and used by jews when speaking or writing of yhwh, or yahweh, the ineffable name of god. the jews entertained the deepest awe for this incommunicable and mysterious name, and this feeling led them

mic initiation. he founded washington saucer intelligence and began to tell anyone who would listen of his knowledge of the flying saucer inhabitants. numerous articles of his lectures appeared in newspapers and ufo periodicals. in 1958 aho became associated with otis t. carr, a man involved in selling shares in a free energy company. aho believed that carr could create a saucer that could fly to the moon, and joined him on the lecture circuit. the association proved disastrous when carr was indicted and convicted of fraud. charges were dropped against aho when it was determined that he had also been hoaxed in by carr. in 1961 aho was committed to a mental hospital, an event he later attributed to communist agents opposed to his flying saucer message. after his brief hospitalization, aho r

hings, essays, and poems of hindu spiritual leader sri chinmoy. address: sri chinmoy centers, po box 32433, jamaica, ny 11431. anamelech an obscure demon, the bearer of ill news. in ancient times he was worshiped at sepharvaun, a town of the assyrians. he always revealed himself in the figure of a quail. his name, it is said, signified a good king, and some authorities declare that this demon was the moon, as andramelech is the sun. anancithidus the sixteenth-century physician camillus leonardus described this as a necromantic stone, whose virtue is to call up evil spirits and ghosts. ananda ashram founded to promote the teachings of dr. rammurti s. mishra, the ashram presented yoga in a modern context. mishra was born in india in a brahmin family and studied traditional yoga teachings alo

it. 7. elion, the title of god as the highest. the angel is michael. the sphere to which he imparts its influence is mercury, giving benignity, motion, and intelligence, with elegance and consonance of speech. 8. adonai, master or lord, governing the angel haniel, and the sphere of venus. 9. shaddai. the virtue of this name is conveyed by cherubim to the angel gabriel and influences the sphere of the moon. it causes increase and decrease, and rules the jinn and protecting spirits. 10. elohim, the source of knowledge, understanding, and wisdom, received by the angel jesodoth, and imparted to the sphere of the earth. the division of angels into nine orders or three hierarchies, as derived from dionysius areopagus, was made in the middle ages, which gave the prevalent division much of its sym

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

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

the vestment should be of purple and the tiara, bracelets, and ring of gold, the latter set with chrysolith or ruby. laurel, heliotrope, and sunflowers are the symbolic flowers, while other details include a carpet of lionskins and fans of sparrow-hawk feathers. the appropriate perfumes were incense, saffron, cinnamon, and red sandal. if, however, the ceremonial took place on a monday, the day of the moon, then the robe must be of white embroidered with silver and the tiara of yellow silk emblazoned with silver characters, while the wreaths were to be woven of moonwort and yellow ranunculi. the jewels appropriate to the occasion were pearls, crystals, and selenite; the perfumes, camphor, amber, aloes, white sandalwood, and seed of cucumber. in evocations concerning transcendent knowledge

ortune and death on a person, the vestment must be black and the neck encircled with lead. the ring must be set with an onyx and the garlands twined of cypress, ash, and hellebore; the perfumes to be used were sulfur, scammony, alum, and assafoetida. for purposes of black magic, a seamless and sleeveless robe of black was donned, while on the head was worn a leaden cap inscribed with the signs of the moon, venus, and saturn. the wreaths were of vervain and cypress, and the perfumes burned were aloes, camphor, and storax (see also ceremonial magic; magic; magical diagrams; magical instruments and accessories) sources: knight, gareth. the practice of ritual magic. toddington, england: helios book service, 1969. reprint, new york: samuel weiser, 1976. levi, eliphas. transcendental magic. lond

orm of a simple gift, or act of homage to the spirit or deity. lustration was magico-religious and purificatory, principally taking place after childbirth. it might be performed by fire or water. divination consisted for the most part of the reading of dreams, and was, as elsewhere, drawn from the acts of men or nature. omens were strongly believed in. when a star is seen in apparent proximity to the moon, old people say there will be a wedding shortly. the entrance into a house of an animal which does not generally seek to share the abode of man is regarded by the malays as ominous of misfortune. if a wild bird flies into a house it must be carefully caught and smeared with oil, and must then be released in the open air, a formula being recited in which it is bidden to fly away with all t

gan to meet with norse neo-pagans in the san francisco area. mcnallen actively developed his understanding of the asatru (or loyalty to the germanic deities) and shortly after his assuming active leadership in the brotherhood, he reformed it as asatru free assembly. his efforts received a significant boost when the first edition of margot adler s survey of the contemporary community, drawing down the moon, appeared in 1979. he even appeared on the radio show of christian evangelist bob larson, which provided further national exposure. he continued to edit the runestone and compiled a book of norse rituals. feeling burned out, he dissolved the assembly in 1987, though he did not abandon his faith. others continued the work of the assembly in various alternative organizations and mcnallen mo

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

to flying saucer from mars (1954, englishman and author cedric allingham witnessed the landing of an extraterrestrial spacecraft while vacationing in scotland in february 1954. a tall man, human in all ways except for an unusually broad forehead, stepped out of the vehicle. the occupant, who indicated that he was from mars, spoke in a friendly fashion, saying that he had earlier visited venus and the moon. he asked if earthlings would soon visit the latter world, and when allingham replied yes, the martian acted concerned. he wanted to know if a war would soon erupt on earth. after this conversation, which occurred mostly by gestures, the martian reentered his craft and flew away, though not before allingham had photographed him (from the back) and his ship. the book asserted that a man na

literally a golden civilization in which gold was so plentiful that it was as common as steel is today in construction and infrastructure. the atlanteans traveled around the globe in fantastic flying ships. these same ships took them to other planets, including mars, where they left evidence of their presence in a gigantic structure (the mars face) and a number of pyramids on the martian surface. the moon was also a colony of atlantis. modern-day astronauts found ruins of walls and roads there but were silenced by a government determined to keep the truth about atlantis from the public. the department of interplanetary affairs describes atlanteans as living lives of leisure and prosperity, while a national work force of robots, androids, and humanoids from genetic engineering did the empir

cracked the secret of mind contro l and tried to dominate the world and even the solar system. in due course the abuse of both p s ychic and material technology led to the geophysical cataclysms that destroyed the c o n t i n e n t. but that was not all. according to the department of interplanetary affairs, atlantis s problems generated a world war that spread into space. atomic blasts decimated the moon colony. antimatter rays vaporized nearly all of atlantis s buildings and cities. it is said, the department reports, that one of these antimatter rays is still operating in the bermuda triangle and has been causing planes and ships to disappear. today that ray is out of control (omar, 1996. for all the allure of the atlantis legend, nothing of substance has come to light in the nearly twe

n ages, volume i. http//www.nii.net/ obie/historygold. htm spence, lewis, 1924. the problem of atlantis. london: rider. steiner, rudolf, 1968. cosmic memory: prehistory of earth and man. west nyack, ny: paperback li- brary. aura rhanes heavy-equipment operator truman bethurum encountered the beautiful aura rhanes, captain of a scow (spaceship) from the idyllic planet clarion, on the other side of the moon, in the early morning hours of july 28, 1952, in the nevada desert. when male crew members ushered him inside the craft, parked in an area known locally as mormon mesa, bethurum saw aura rhanes for the first time. she was small, had an olive complexion, and wore a black and red beret. the two engaged in an extended conversation, during which they asked each other about their respective wo

thurum was one of the stars of the 1950s contactee movement. in a 1953 issue of saucers magazine, bethurum reported that in the early morning hours of july 28, 1952, he met eight little men of latin appearance and was led to a nearby flying saucer. there he met the captain, a beautiful woman named aura rhanes from clarion, a planet never visible to humans because it is always on the other side of the moon. clarion, bethurum was informed, is a peaceful, utopian world; fear of nuclear war on earth had led the clarionites to visit and observe earthlings at first hand. bethurum claimed further contacts. in the mid-1950s, bethurum established a communelike sanctuary of thought in prescott, arizona. he was a regular at the giant rock interplanetary spacecraft convention and other contactee venue

FAUST

et fragrance in its train, softly whispers peace to mortals, rocks the heart to childlike rest, closes eyelids, daylight s portals, of the weary and oppressed. night already sinks and darkles, holy follows star on star, light now bright, now fainter sparkles, glitters near and gleams afar, glitters, in the lake reflecting, gleams in night s clear canopy; deepest slumber s bliss perfecting, reigns the moon s full majesty. now the hours are passed and over, pain and bliss have fled away. feel it now! thou wilt recover! trust the gleam of new-born day! vales grow green and hills are swelling, lure to bowers of rest again; harvest s coming now foretelling, roll the silvery waves of grain. if thou every wish wouldst gain thee, gaze at yonder glory wide! lightly do the bonds restrain thee; sleep

blonde [to mephistopheles. one word, sir! see my face without a spot, but thus in tiresome summer it is not! then brownish-red there sprout a hundred freckles which vex my lily skin with ugly speckles. a cure! mephistopheles you radiant darling, what a pity, spotted in may-time like a panther-kitty. take frog-spawn, toads tongues, cohobate them, and carefully, at full moon, distillate them. when the moon s waning, spread the mixture on, and when the spring has come, the spots are gone. a brunette to fawn around you, see the crowd advancing! i beg a remedy! a chilblained foot hinders me much in walking and in dancing and makes me awkward even when i salute. mephistopheles pray let me tread upon it with my foot. brunette well, i suppose that happens between lovers. mephistopheles in my trea

lready old, he is indeed as good as dead. twere best to kill him right away. mephistopheles the devil, here, has nothing more to say. bachelor of arts unless i will it, no devil can there be. mephistopheles [aside] the devil, though, will trip you presently. bachelor of arts this is youth s noblest message and most fit! the world was not till i created it. twas i that led the sun up from the sea; the moon began its changeful course with me. the day put on rich garments, me to meet; the earth grew green and blossomed, me to greet. at my behest in that primeval night the stars unveiled their splendour to my sight. who, if not i, your own deliverance wrought from fetters of philistine, cramping thought? i, as my spirit bids me, with delight i follow onward mine own inner light. swift i procee

ure. and the world knows now who won. the watch-fires glow and flash, diffusing ruddy flames; the ground where blood was shed exhales reflected light; and by the night s most rare and wondrous splendour lured, the legion of hellenic myths assembles here. round all the watch-fires fabled forms of ancient days hover uncertain to and fro or sit at ease. in truth, not fully orbed, yet radiant bright, the moon is rising, spreading gentle splendour everywhere; the tents illusion vanishes, the lights burn blue. but lo! above my head what sudden meteor! it beams and it illumines a corporeal ball. tis life i scent. becoming is it not for me that i approach the living, doing harm to them. that brings me evil fame and benefits me not. already it sinks down. discreetly i withdraw. moves away. the aero

i have invoked it, i alone! he throws himself on his face. thales what has this man not seen and heard! i know not rightly what occurred; nor yet like him have i experienced it. they re crazy hours, let us admit. and luna s swaying comfortably in her old place as formerly. homunculus look at the pygmies seat! i vow, the hill was round, it s pointed now. i seemed to feel an awful shock; down from the moon had plunged a rock; at once, without a question, too, both friend and foe it squashed and slew. high arts like these i have to praise, which, by some great creative might, working above, below, could raise this mountain-pile in but one night. thales be calm! twas but like thought in rapid flight. let them be gone, the nasty brood! that you were not their king is good. now to the sea s gla

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

is the reflection, through them, of the divine. it is to that divine source that we should ultimately cling and offer our unconditional devotion. thus, there is the injunction to get off your gatekeeper s back, because that guide is only the one who is pointing you to the open gate and urging you to go through it. this is wonderfully framed in zen buddhism by the story of the roshi who points to the moon with his finger, and admonishes the aspirant not to confuse the finger with the moon. in regard to a simple routine of meditation practice, having calmed the mind with a short period of breathing as described above, the meditator would then commence the repetition (zakhor, remembrance) of the root mantra that appeals to their mind. earlier, a number of the root mantra found in the torah w

hers (upright forms of the name hvhy, or as living trees of life. if you live near the shore of an ocean or a large body of water, you could walk along and dwell upon the idea of a vast face ocean of endless light. sitting quietly before it, you could focus upon the sound and rhythm of the waves. going to that body of water on a cloudless full moon night, you could meditate upon the reflection of the moon in the water. the practices of the mystical qabalah are fluid and flexible, and provide fertile opportunity for us to use our imaginations in a creative and personally meaningful way,-8, most faiths, and many sects within each faith, often find much to disagree about. but, all of them teach that helping people is good. masters and saints in all mystical traditions encourage selfless servi

FLY THE LIGHT

to the averse or black tree of life known as black eden or the qlippoth. songs such as chaos unveiled and fleshstretcher with their violent patterns and machine like rhythms are attributed to the qlippothic sphere of geburah averse, the demon of the sphere is asmoday who origins are ancient persian as aeshma (demon of the wounding spear. the song angel of prostitution ii is connected with yesod- the moon and the averse sphere of lilith, the bride of satan who is represented of the instinctual, dark side of humanity. she was originally called az and had taught the fallen angels how to take form and copulate to produce dragon children in some gnostic and manichaean text. her divinity is sexual perversion, the original priestess of fuck and whore of the shadowed ones (the fallen angels. alon

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ranslated into greek to reveal to the greeks the egyptian mysteries. the argumentum ends on a note of ecstasy which reflects those gnostic initiations with which the hermetica are concerned. in this work, so ficino believes, there shines a light of divine illumination. it teaches us how, rising above the deceptions of sense and the clouds of fantasy, we are to turn our mind to the divine mind, as the moon turns to the sun, so that pimander, that is the divine mind, may flow into our mind and we may contemplate the order of all things as they exist in god. in the introduction to his edition of the hermetica, scott outlined ficino's attitude to these works as follows: ficino's theory of the relation between hermes trismegistus and the greek philosophers was based partly on data supplied by e

the world, and consider its beauty. see the hierarchy of the seven heavens and their order. see that all things are full of fight. see the earth, settled in the midst of the all, the great nurse who nourishes all terrestrial creatures. all is full of soul, and all beings are in movement. who has created these things? the one god, for god is one. you see that the world is always one, the sun, one, the moon, one, the divine activity, one; god too, is one. and since all is living, and life is also one, god is certainly one. it is by the 1 st. john, i, iv, xii. 2 c.h, i, pp. 147-57; ficino, pp. 1850-52. 31 ficino's "pimander"and the "asclepius" action of god that all things come into being. death is not the destruction of the assembled elements in a body, but the breaking of their union. the c

rticular one very striking passage in the fourth book of picatrix in which hermes is stated to have been the first to use magic images and is credited with having founded a marvellous city in egypt. there are among the chaldeans very perfect masters in this art and they affirm that hermes was the first who constructed images by means of which he knew how to regulate the nile against the motion of the moon. this man also built a temple to the sun, and he knew how to hide himself from all so that no one could see him, although he was within it. it was he, too, who in the east of egypt constructed a city twelve miles miliaria) long within which he constructed a castle which had four gates in each of its four parts. on the eastern gate he placed the form of an eagle; on the western gate, the f

philosophy done with revolving alphabets mentioned in the conclusion on speculative cabala. and he now says that this art is like "that which is called amongst us the ars raymundi (that is the art of ramon lull) though its procedures are not quite the same. and the second of the two sciences to be honoured with the name of cabala is concerned with the powers of those higher things which are above the moon, and it is "the supreme part of natural magic. he then repeats the two definitions "the first of these two sciences is the ars combinandi which i called in my conclusions a revolving alphabet; the second is about one way of capturing the powers of superior things, another way of doing which is by natural magic" he adds that cabala in its original meaning does perhaps not quite apply to bo

n a talisman gives long life; the sol image gives success in all undertakings and is good against fevers; the venus image gives strength and beauty. the images of the thirty-six decans of the zodiac begin,7 with the alarming first decan of aries "a black man, standing and dressed in a white robe, very huge and strong, with red eyes, and seeming angry" agrippa also gives images for the mansions of the moon and for fixed stars other than those in the zodiac.8 he thus provided a whole repertoire of images for talismans to be used in celestial magic. he also describes how images may be made, not to resemble any celestial figure, but to represent the wish and intention of the operator, for example, to procure love we might make an image of people embracing.9 this opens up a wide field for origi

FRATER ELIJAH ANGELS OF CHAOS

yet (sigil omitted call [1) whose number is 76, it sort of looks like a 7& 6 combined. upon being in an 'in-between' sleep/ awake state on samhain night, a voice came to me. it sounded like a multitude of robot-like voices in unison. it said something to the effect of "you were given the first of three. you must plan. you must do this again" i find this all highly unusual (yeah, as if yelling at the moon is normal. it also seemed as if before i heard the voice, when i closed my eyes, a picture, a formulation of some sort was 'mutating. i also noticed i placed a strong emphasis on the setian part of the rite, and the calling of the southern watchtower was very strong. ketamine was used as an intoxicant during the rite, and some pot later that night in celebration at a local rave. no person

as an intoxicant during the rite, and some pot later that night in celebration at a local rave. no personal sigils were fired and again a somber self-reflective feeling saturates me. this being(s) whose voice(s) i heard, if it is a being at all, frightens me and excites me. more to follow. it feel as if the next part of the rite should be undertaken at the full moon (in a few days. for this part the moon was about 65% full and was performed on 10/30/98 between 6pm and 8pm (members of the autonomatrix sent energies my way to be utilized during the right, from across the usa. today is 11/4/98 i performed the ritual again last night under the full moon, this vision did not seem as powerful as the first vision, but i was granted another sigil. this one resembles the hand of eris (sigil omitte

ed in full equal's 67 (reverse 76) which symbolizes the womb of the mother (binah=67. in reversal, the dark) mother, inverse birth (destruction--the phoenix again. there is also some relation to sekmet. on the gateway sigil (i do not know why i name it like this [2: unity in chaos, very similar to the mage as a uniter of worlds. the third ritual is to follow this upcoming tuesday, on my birthday, the moon is now waning. today is 11/8/98 [2] is connected with eris somehow (i think) as it seems to fluctuate between the "hand of eris" and [2, i do not see any relation with the first sigil yet. sekhet the fierce lion headed goddess of the south. her ferocious qualities typify sexual heat and the fire of fermented drink (counterpart bast, sekhet is solar. from sekhet derives the indian word sha

ox: to steal my corruption and purify me. harakhan: to bring me knowledge and wisdom of self. babalon: for her ecstasy and love. teckno: to transport me to babalon in his medium. tiyet: to purify my dreams& submind, and give me the gift of her silence. set: as the dark sun, to show me the majesty and power of self. lucifer-christ (as luciferouschristos) to bring love& unity. the triple goddess of the moon and dyonysis and others (see appendix vii for commentaries on god-forms) all along (months) i have been offering prayers to my "guardian angel" to meet (myself of god. the sigils were received after each ritual of the rog. each rite was performed as instructed by a (this was written of previously, but i did not know it's name. the first two rituals were formalized, but the third was done

s we accept no truth (but infinite variation. now this is all fine and dandy but what have we just presented here( the bus driver just now intones last stop in the ride free zone. how appropriate) horizon is a paradigm of unity in extension. an artistic creation, a re-creation. we now have the glittering stars, let us coalesce to become as a blazing sun. the horizon is also the birth and death of the moon. this is the cup of our lady (yet to be seen. the scarlet brotherhood is the army of babalon. she does not accept membership on a cosmic scale, but is a coordinator and filter. it is through her that we advance (up to a point. we may choose whatever initiation scheme we desire, but thee angel guides us (so it is you shall have attained knowledge& conversation of the holy guardian angel as

FRATER U D PRACTICAL SIGIL MAGIC

ic table of mercury numbers hebrew letters constructing sigils with planetary cameas/ 117 seals or characters of mercury his intelligence his demons divine names in accord with the numbers of mercury numbers divine names in hebrew 8. asboga, prolonged number eight. 64. din. 64. dani. 260. tiriel, intelligence of mercury. 2080. taphthartharath, demon or mercury. 118/ practical sigil magic table of the moon numbers hebrew letters constructing sigils with planetary cameas/ 119 of the moon her demons seals or characters her supreme demon her supreme intelligence divine names in accord with the numbers of the moon numbers divine names in hebrew 9. hod. 81. elim. 369. chasmodai, demon of the moon. 3321. shed barshemath sharthathan, supreme demon of the moon. 3321. malka be-tarshishim ad be-ruah

nstructing sigils with planetary cameas/ 119 of the moon her demons seals or characters her supreme demon her supreme intelligence divine names in accord with the numbers of the moon numbers divine names in hebrew 9. hod. 81. elim. 369. chasmodai, demon of the moon. 3321. shed barshemath sharthathan, supreme demon of the moon. 3321. malka be-tarshishim ad be-ruah shehaqim, supreme intelligence of the moon. 120/ practical sigil magic individual s your first name) may be formed by using t, defined the numerical value of the name, the sigil is made by going over the chosen planetary camea. obviously, the same name will have a completely different design in the seven different cameas. now if we, for example, assign the purpose of a special sigil operation to a specific planetary sphere, we an

FREEMASON BLUEBOOK

ery commendable virtue. such is the nature of your engagements as a fellowcraft, and to these duties you are bound by the most sacred of ties. chapter v. the third, or master mason's degree. first section* lesson. remember now thy creator in the days of thy youth, while the evil days come not, nor the years draw nigh when thou shalt say, i have no pleasure in them; while the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain; in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened; and the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bir

from the lord, which made heaven and earth. he will not suffer thy foot to be moved; he that keepeth thee will not slumber. behold, he that keepeth israel shall neither slumber nor sleep. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (61 of 76 [11/22/1999 11:51:56 am] the lord is thy keeper; the lord is thy shade upon thy right hand. the sun shall not smite thee by day, nor the moon by night. the lord shall preserve thee from all evil; he will keep thy soul. the lord shall preserve thy going out and thy coming in, from this time forth and even forevermore. master:death and the dead are with us again, my brethren, teaching us the brevity and uncertainty of human life, the instability of human fortune, and demanding of us the last sad offices of charity and brotherhood

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

iable intermediate position between the plant and the god. at the time when one half of the human sex force was diverted for the purpose of building a brain, men were helpless and lacking in knowledge of how to overcome conditions. they did not even have the consciousness to know that there was a difficulty, and had no outside help been given the race must have died out. therefore the angels from the moon, who were the guardians of mankind, herded the sexes together in great temples at times when the interplanetary lines of force were propitious to propagation and thus they perpetuated the race. it was also proposed that when the brain had been completed, the lords of mercury, elder brothers of our present humanity who excelled in intelligence, should teach us how to use the mind and make

to use the mind and make it truly creative so that we would no longer be dependent upon the separate sexual process of generation now in vogue. thus by the work of these two great hierarchies, we were raised from unconsciousness to the first stage of creative intelligence, from plant to god. we have also learned that this plan was frustrated by the lucifer spirits, stragglers from the humanity of the moon period, who lived upon the planet mars. they needed a physical field of action, but were unable to create one for themselves, hence for selfish reasons they taught humanity how by cooperation of the sexes a new body may be created at any time; and in order to give an incentive they instilled into mankind the animalistic passionate nature which we now possess. thus to the ancient alchemist

o lived upon the planet mars. they needed a physical field of action, but were unable to create one for themselves, hence for selfish reasons they taught humanity how by cooperation of the sexes a new body may be created at any time; and in order to give an incentive they instilled into mankind the animalistic passionate nature which we now possess. thus to the ancient alchemists, the angels from the moon which rules the saline tides of the sea were designated by the term "salt" they had found that a certain amount of salt in the blood is necessary to the mental processes, also that excess salt in the blood produces insanity, as best proven by the experiences of shipwrecked sailors who become lunatics when they drink water containing the lunar element salt. thus also they established a con

ules the saline tides of the sea were designated by the term "salt" they had found that a certain amount of salt in the blood is necessary to the mental processes, also that excess salt in the blood produces insanity, as best proven by the experiences of shipwrecked sailors who become lunatics when they drink water containing the lunar element salt. thus also they established a connection between the moon and mind. the fiery lucifer spirits who have taken such a baneful part in man's evolution became associated with the fiery element "sulphur" the alchemists said that man is rendered unconscious and dies by continuous inhalation of this element; so man, the spirit, was rendered unconscious of and dead to the spiritual realms by the teachings which were instilled into him by the lucifer spi

e his species without assistance from anyone else. but one-half of the creative force has been temporarily diverted upwards to build a brain and larynx in order to enable him sometime to create by his own mind, to form thoughts and speak the word of power that shall make his thoughts flesh. three great creative hierarchies were particularly concerned in bringing about this change: the angels from the moon, the mercurians, and the lucifer spirits from mars. the alchemists connected the angels from the moon, which rules the saline tides, with the element salt, the lucifer spirits from mars with the element sulphur, and the mercurians with the metal mercury. they used this symbolic presentation partly because of the religious intolerance which made it unsafe to promulgate any other teaching t

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

seen that the unity which prevailed in the saturn period continued in the sun period. the ordinary humanity of that time has now evolved to the glory of archangels; some were more advanced than others, but there was no antagonism among them. our present humanity had advanced to a plantlike stage, and was slightly above the new lifewave started in the sun period, and unity also here prevailed. in the moon period contact of the heated sphere with cold space generated moisture, and the battle of the elements commenced in all its fierceness. the heated ball of fire endeavored to evaporate the moisture, force it outwards and create a vacuum wherein to maintain its integrity and burn undisturbed; but there is and can be no void in nature, hence the outrushing steam condensed at a certain distan

tempt at expenditure of latent power as dynamic energy required in the evolution of a solar system. water is the agent it used to quench the fire of active spirits. the zone between the heated center of the separate spirit sphere, and the point where its individual atmosphere meets cosmic space, is a battleground of evolving spirits at various stages of evolution. the present angels were human in the moon period, and the highest initiate is the holy spirit (jehovah. as our humanity and the other kingdoms of life on earth are variously affected by the present elements, so that some like heat, others prefer cold, some thrive on moisture and others require dryness, so also in the moon period among the angels, some had affinity for water, others abhorred it and loved fire. the continued cycles

equinox is said to be at the first point of aries, no matter where in the constellations it falls by precession, so the point where the human seed-atom comes from the invisible world and is taken in hand by the lunar god of generation, jehovah, through his ambassador, the angel gabriel, is esoterically the first point of cancer. this is the cardinal sign of the watery triplicity, and is ruled by the moon. there conception takes place; but were the form built of water and its concretions alone, it could never come to birth, so four months later when the fetus has reached the stage of development corresponding to the second sign of the watery triplicity, scorpio, the eighth sign, which corresponds to the house of death, samael, the dauntless ambassador of the lucifer spirits, invades the wa

FREEMASONS SATANISM AND SYMBOLISM

disguised pentagram with both the "good" and "evil" stars represented. thoth "the first hermes was the intelligence or word of god. moved with compassion for a race living without law. god sent to man osiris and isis, accompanied by thoth, the incarnation or terrestrial repetition of the first hermes; who taught men the arts, science, and the ceremonies of religion; and then ascended to heaven or the moon [pike, morals and dogma, p. 255, 17th degree, knights of the east and west; emphasis was in the original. helena petrovna blavatsky was founder of the house of theosophy. her books were all written by her demonic guiding spirits in a form that is called automatic writing. these writings tie thoth together nicely. hermes, the god of wisdom, called also thoth, tat, set, and sat-an; and that

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

was represented usually by a column, was was surrounded by a circle at the base [mackey, a manual of the lodge, 1870, p. 56. mackey also stated this in the symbolism of freemasonry, p. 60] sex in the point within a circle the point and the circle carries a sexual connotation. another masonic author states that this symbol is used in sun worship, and then says "the female principle, symbolized by the moon, assumed the form of a lunette [small circular opening, or crescent, while the male principle, symbolized by the sun, assumed the form of the lingam [phallus] and placed himself erect in the center of the lunette, like the mast of a ship["point within a circle" short talk bulletin, august, 1931, masonic bulletin designed to read within the lodges, p. 4] sex within a circle the circle is c

mpanies "yin and yang are considered to be opposites. yin represents eternity, dark, feminine, left side of the body, etc. yang is its opposite, and represents history, light, masculine, right side of the body, etc [philip g. zimbardo and floyd l. ruch, psychology and life, 1977, ninth edition, p. 317 "yang is male, positive, and represented by the sun. yin is female, negative, and represented by the moon" paul e. desautels, the gem kingdom, p. 237] the symbol itself dates back at least to the fourth century, b.c, and has he eastern philosophical been identified with t religions of confucianism, buddhim, and taoism. in the western world, it has long been adopted into th e symbolism of myth, magic, astrology and witchcraft [claire chambers, the siecus circle: a humanist revolution, 1977, p

FULL MOON RITUALS

loating into the circle itself and seeming to dance among the standing stones. tonight deer sang the fog up the hill and watched as it rose to claim even the tallest of the stones. then, he stood, shed all sense of himself and waited- until awareness of a distinctly different atmosphere accosted his skin and his nose with smells of ancient oak, selaginella and leaf mold. opening his eyes, he sees the moon reflected in a glass smooth lake which also reflects the walls and turret of the old castle off to the south, and realizes that his gateway into this place has brought the stone circle just to the eastern edge of the ancient grove, where so many previous moons have been celebrated. becoming aware of a faint smell of ozone and then noticing that, while grove and castle appear solidly limne

, her coat is still black but tinged with new grey. sniffing the stone altar in the center, she recognizes the scent. deer. but not. there is a calling she has been following all evening, and she knows she is on the right track. she wanders to the lake, moon reflected in its mirror finish. she turns and spies the castle. this smells old, very old. and this is where she is to go. she looks back at the moon hanging in the sky, stands on her rear legs for a moment staring at the mother moon. a change takes place, and there is a shift in the shadow of the bear and a shadow of a human which meld into one. then shadow then wanders towards the castle. the owl alights upon the shoulder of the shadow. through the grove, up the path; the figures wanders, looking and taking it all in. what a marvelou

all silver stars embroidered all over, trimmed with small silver collar and cuffs. she has some small pouches at her waist, and upon her shoulder is the small grey owl. she looks around, an unfamiliar place. it's where she should be. the ritual room attracts her attention. as she enters, the owl takes flight to the rafters. energy, much old, wondrous energy. looking up, the night sky is clear and the moon is starting to to make her way across the open roof. boudica is thrilled, it's a glorious site, and then a hand on her shoulder pulls her out of her wonder. brother deer! she gives him a warm hug, good to see him again, and she looks around the room at all who have gathered, with many familiar faces. she gives warm hugs to all gathered in this place. so good to see many of you all again

again, and she looks around the room at all who have gathered, with many familiar faces. she gives warm hugs to all gathered in this place. so good to see many of you all again..and in the midst of sharing a welcome hug with his sister boudica, deer is entranced by yet another melody. another wave of this evening's mounting history..carielle lay on the cold ground of the old grove, looking up at the moon and watching the clouds chase stars across the sky. she lets her perspective shift back and forth- first, the clouds race across the face of the moon, then the moon jumps from behind the shadows of cloud banks. faster and faster, the clouds race, until finally all that is left in her field of vision is a bare wisp or two flying on the wind. as the clouds drift away, carielle becomes aware

eplace roars as a draft comes down the chimney. all focus on the dance before them. owl places her hand on deer's breast, feeling the beat of his heart, and the tremble of his body "you are the altar. prepared to receive the god, as we dance, and sing, and light the fires recalling the sun from the distance" owl lifts here arms, and gazes up at the night sky, clearly glistening thru the skylight. the moon is at her fullest, the stars dance around her, and the world waits in expectation. she sings out "father, remember! come to us now at the full moon of yule. let the light of the mother entice you, enthrall you, and bring you back to warm the earth and you're children. renew the promise "hoof and horn, hoof and horn, all who die will be reborn! corn and grain, corn and grain, all who die w

FULLER J F C SECRET WISDOM OF THE QABALAH

he angels or the mysteries connected with the tetragrammaton and the other names of god and the angels, comprised in the theosophy as well as with the cosmogony which also played so important a part among the jewish mystics and the kabbalists. 11 but long before the essenes existed lived the qabalah. aryan and chaldean esoteric doctrines percolated into it. in egypt, the mysteries of the sun god, the moon goddess, of osiris and isis, impinged upon it. assyria and babylon gave it much, and not a little may be traced to the vedas, the upanishads, the bhagavad-gita, and the vedantas, and much of the practical qabalah to the tantras more especially. historically, the main point of interest is that the qabalist is an inveterate plagiarist; he never hesitates to absorb knowledge from outside. hi

receded the creation of the world of matter. though as spiritual fire, or glory, it is the symbol of the shekinah, the sepher yetzirah hints that it also represents transmutation and the devil.23 usually the thirty-first path of the tree of life is referred to it, and according to the 32 paths of wisdom, this path gis called the perpetual intelligence. because it rules the movement of the sun and the moon according to their constitution, and causes each to gravitate in its respective orb h. 24 in other words, it is the equilibrating force in the world of action, kether 'hokmah, and binah, christ and the two thieves on their crosses, the caduceus of hermes, the solar disc and dual serpents of egypt, and, according to eliphas levi, the astral light between the horns of the baphomet of mendes

he light of the world and his coming meant the conquest of the world, a quite different interpretation was frequently adopted. it was founded upon jacob's wrestling with tetragrammaton and it reads as follows: and he said: let me go, for the day breaketh. and he said: i will not let thee go except thou bless me. r. judah discoursed on this verse: who is she that looketh forth as the dawn, fair as the moon, clear as the sun, terrible as an army with banners [s.s. vi, 10] gthis verse h, he said, grefers to israel, at the time when the holy one, blessed be he, will raise them up and bring them out of captivity. at that time he will first open for them a tiny aperture of light, then another somewhat larger, and so on until he will throw open for them the supernal gates which face on the four q

rminated. israel fs light, on the other hand, will come little by little, until they will become strong. god will illumine them for ever. h 5 in short, the chosen people are the light of the world, a light which at present is mixed with darkness (the gentiles or children of esau. this darkness will vanish little by little; first israel will glook forth as the dawn h, next she will gbecome fair as the moon h, then gas clear as the sun h, and lastly gterrible as an army with banners h. such is the reformulation of yhvh. when this is accomplished, not a gentile will be left to pollute the earth; for israel will have become its messianic shin which will untie the tongue of god, and on the utterance of his name will the entire universe vanish into absolute light. such is the inner meaning of il

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

ation, although connected with the figure appears the male emblem to indicate that within her are contained both elements, or that the universe is embodied within the female [32] anacalypsis, book v, ch. iv. higgins thinks there is no subject on which more mistakes have been made than on that of the goddess isis, both by ancients and moderns. he calls attention to the inconsistency of calling her the moon when in many countries the moon is masculine. he is quite positive that if isis is the moon, ceres, proserpine, venus, and all the other female gods were the same, which in view of the facts everywhere at hand cannot be true. it is true, however, that "the planet called the moon was dedicated to her in judicial astrology, the same as a planet was dedicated to venus or mars. but venus and

ial astrology, the same as a planet was dedicated to venus or mars. but venus and mars were not these planets themselves, though these planets were sacred to them"[33] higgins then calls attention to her temple at sais in egypt, and to the inscription which declares that "she comprehends all that is and was and is to be" that she is "parent of the sun" and he justly concludes that isis can not be the moon [33] anacalypsis, book vi, ch. ii. apuleius makes isis say "i am the parent of all things, the sovereign of the elements, the primary progeny of time, the most exalted of the deities, the first of the heavenly gods and goddesses, whose single deity the whole world venerates in many forms, with various rites and various names. the egyptians worship me with proper ceremonies and call me by

and men, and as the productive cause both of corn and trees. she is celebrated in the same manner by lucretius, who ascribes to her that identical attribute of universality which the hindoos give to their goddess isi or devi"[35 [35] ibid. it seems to be the general belief of all writers whose object is to disclose rather than conceal the ancient mysteries, that until a comparatively recent time the moon was never worshipped as isis. until the origin and meaning of the ancient religion had been forgotten, and the ideas underlying the worship of nature had been lost, the moon was never regarded as representing the female principle. when man began to regard himself as the only important factor in procreation, and when the sun became masculine and heat or passion constituted the god-idea, th

ipped as isis. until the origin and meaning of the ancient religion had been forgotten, and the ideas underlying the worship of nature had been lost, the moon was never regarded as representing the female principle. when man began to regard himself as the only important factor in procreation, and when the sun became masculine and heat or passion constituted the god-idea, the moon was called isis. the moon represented the absence of heat, it therefore contained little of the recognized god-element. it was, perhaps, under the circumstances, a fitting emblem for woman. in the sacred writings of the hindoos there is an account of the moon, soma, having been changed into a female called chandra "the white or silvery one" while speaking of the moon, kalisch says "the whole ritual of the phoenici

the phoenician goddess astarte with whom that queen of heaven is identical, and who was the goddess of fertility seems to have been transferred to her"[36 [36] historical and critical commentary of the old testament. to such an extent, in the earlier ages of the world had the female been regarded as the creator, that in many countries where her worship subsequently became identified with that of the moon, luna was adored as the producer of the sun. according to the babylonian creation tablets, the moon was the most important heavenly body. in later ages, the gender of the sun and the moon seems to be exceedingly variable. the achts of vancouver's island worship sun and moon--the sun as female, the moon as male.[37] in some of the countries of africa the moon is adored as female and sun-wo

GILBERT THE MAGICAL MASON

lilith meant a dust-cloud,butwas also translated as an owl, and as a screeching bird of night. naamah, the female demon, is the mother of many devils, her name means pleasure. she is said to have led astray uzza and azael, two of the beni elohim angels. asimon, the un-named one, is another devil of some repute, and no sex is apparent, in this case.thedevils are also said to have a special home in the moon; for evil spirits, night apparitions, and devils abide there. while on the other planets are the dead souls of the seventy nations, while the souls of the jews gotoparadise.inanother place the seventy princes before mentioned are said to be also the rulers over planets and great stars of the firmament, for every nation and city is relatedtothe prince of some star in the firmament. a furth

torah, the hebrew 'law, and taro the mystical keys of the paths of yetzirah, and 22 trumps of the tarot cards, the lost book of the secrets of hermes trismegistus, as levi names it. but one book of hermes is with us still, the words of the 'emerald tablet' are still in our possession; it speaks of the great magical agent, or wonder-working creative god power 'its father is the sun, its mother is the moon, and the wind carried it in its belly, and its nurse was the earth' this is a grand arcanum for those who can read it. read also 'that which is above is like that which is below, and 'that which is below is like that which is above in the formation of the one power; as in heaven above, so on earth below, there exists an analogy between the sublime personalities of god-head in the realms a

rlier writers; and especially in the170themagical masonvenerable works of homer and hesiod, possibly because they disliked to acknowledge that any sort of learning was not in the possession oftheirancestors. sofar as can be judged the deities of the early greeks were not closely related to the sun and planets, although the later greeks identified their apollo with helios the sun, and artemis with the moon.theearlier greeks looked upon the sun as driving his chariot through the sky, but the sun was not an olympian god, and held a minor rank in the earliest pantheon. venus, the planet, was called hesperus, as the evening star, and there was the morning star eosphorus,butit was not until the time at any rate of pythagoras circa 612b.c.,that they were consideredtobe the same heavenly body.itha

muller, the german savant, in his treatise on mythology, that the astro255 nomical greek myths were few, and they werenotclosely related to their religion. in the iliad of homer, neither the sun nor moon is spoken of as driving a chariot,butin the odyssey aurora, the dawn is so described. according to the much later roman author manilius, the chariot of the sun had four horses, and the chariot of the moon only two. aristotle is the earliest writer whose works are extant in greek, who mentions the circle of the zodiac. euripides, however, speaks of hippo, daughter of chiron, as being able to divine future events by means of observations of the stars.itis of course true that recent writers on greek myths have asserted relations between the incidents of these myths and astronomical facts, and

rought her masters much money; paul cast out the spirit, and she lost her powers. in the bible there are many references to the stars, planets and zodiac. mazzaroth is a word found in job xxxviii. 32, and is now believed to refer to the signs of the zodiac. genesis i. 14:'letthe lights of the firmament..be for signs' deuteronomy xxxiii. 14 'blessed be the lord for the precious things put forth by the moon.'thepleiades, called kimah, and the constel255 lation orion, as kesib, are found mentioned in jobix.9. orion appears to have been also a name applied to nimrod the mighty hunter ruler. amos v. 8 speaks of the seven stars, and orion.thename arcturus, called ash and aish, is believed by some to be stars of ursa major, and not the star now so called. in job xxxviii. 32, arcturus and his sons

GILBERT THE SORCERER AND HIS APPRENTICE

gs of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of joseph, and on the crown of the head ofhimwho was separate from his brethren' moses says 'blessed of the lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and fortheprecious thingsputforth by the moon, and for the chief thingsof[the ancient mountains, and for the precious thingsof"t]the lasting hills. and for the precious things of the earth, and the fullness thereof, and for the good will of him that dwells in the bush: let the blessing come upon the head of joseph, and uponthetop of the head of him that was separate from his brethren. his glory is like the firstling of a bullock, and

a hebrew letterayin.)sparks and debris are falling.itshowsruin, disruption.60 the sorcererand his apprentice 17. the star.a nude female figure pours water upon the earth. fromtwovases. in the heavens above her shines the blazing star of the magi (surrounded by seven others, trees. and plants grow beneath her magic influence (and on one thet butterfly of psyche alights. she is the star ofhope. 18. the moon.the moon shining in the heavens, drops of dew falling, a wolf and a dog howling at the moon, and halted at the foot of two towers, a path which loses itself in the. horizon (and is sprinkled with drops of blood, a crayfish emblematic of the sign cancer, ruled over by the moon, crawls through water in the foreground towards the land).itsymbolisestwilight, deception,anderror. 19. the sun.th

nation, conformation, uniting; r. ill-advised combinations, disunion, clashing interests, etc. is.the devil.fatality for good; r. fatality for evil.16."the lightning-struck tower.ruin, disruption, over: throw, loss, bankruptcy; r. these in a more or less partial degree.17. the star.hope, expectation, bright promises;r.hopes not fulfilled, expectations disappointed orfulfilled-ina minor degree.18. the moon.twilight, deception, error; r. fluctuation:'light deceptions, trifling mistakes.19. the sun.happiness, content, joy;r. these in a minor degree.20. the lastjudgrnent.renewal, result, determinationofamatter; r. postponement of result, delay, matterre-opened later.the tarot 63o.thef(j()lishman.folly, expiation, wavering;r.hesita255 tion, instability, trouble arisingherefrom :21. the universe

tarot were thus restored by eliphas levi.7. the chariot.a cubical chariot with four columns, surmounted by an azure and star-decked canopy. within the chariot and between the four columns stands a conqueror crowned with a circlet, from which rise and shine three pentagrams of gold. on his cuirass are three right angles; and on his shoulders the urim and thummim symbolised by the two crescents of the moon in increase and decrease. in his hand is a sceptre surmounted by a globe, a square, and a triangle. his attitude is proud and tranquil. to the chariot is attached a double sphinx, or rather two sphinxes joined together; one of them turns its head, and they both look in the same direction. the sphinx which turns its head towards the78thesorcerer and his apprenticeother is black and menacin

rs a caduceus, the latter a trident; both figures are bound to the wheel. above them is a sphinx at the balance-point of the wheel, holding a drawn sword between its lion's claws.12. the devil.throned on a cube above the universe is a goat-headed, satyr-like figure, bearing on its brow the pentagram, apex upward, so as to make it a symbol of light. with one hand it points upwards to the symbol of the moon in increase, with the other downwards to that of the moon in decrease, thus symbolising the eternal equilibrium of mercy and justice; the first two fingers and thumb of each hand are extended as in giving the sign of benediction. one arm is feminine, the other masculine. the torch of intelligence is placed between its horns, as the magical light of the universal equilibrium. the caduceus

GLOBAL FREEMASONRY

eatest masons of all time. in his book morals and dogma, albert pike wrote the following about the compass and square: the square. is a natural and appropriate symbol of this earth. the hermaphroditic figure is the symbol of the double nature anciently assigned to the deity, as generator and producer, as brahm and maya among the arians, osiris and isis among the egyptians. as the sun was male, so the moon was female.78 this means that the compass and square, the most well known symbol of masonry, is a symbol of arian paganism and which dates back to ancient egypt or before the advent of christianity. the moon and the sun, in the passage quoted from pike, are important symbols in masonic lodges, and are none other than a reflection of the false beliefs of those ancient pagan societies that

s female.78 this means that the compass and square, the most well known symbol of masonry, is a symbol of arian paganism and which dates back to ancient egypt or before the advent of christianity. the moon and the sun, in the passage quoted from pike, are important symbols in masonic lodges, and are none other than a reflection of the false beliefs of those ancient pagan societies that worshipped the moon and the sun. dcd materialism revisited masonry's pagan philosophy so far, we have learned that masonry's origins lie in a pagan doctrine that stretches back to ancient egypt, and that it is there that the true meaning of its concepts and symbols are hidden. for this reason, masonry is in conflict with the monotheistic religions. it is humanist, materialist and evolutionist. the american h

GNOSTIC HANDBOOK

uld retreat back to the shadows. but only for a while. he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself by night, looking at the light of the moon and stars rather than the sun and the suns light in the day time..last of all, he would be able to look at the sun and contemplate its nature, not as it appears when reflected in water or any alien medium, but as it is in itself the gnostic handbook page 10 in its own domain..and now he would begin to draw the conclusion that it is the sun that produces the seasons and the course of the y

and is comprised of any number of planes, worlds or locales. these can be described in semi-analytic terms as planes or dimensions or in more organic terms as worlds, halls or localities. the fourth is the earth or the physical world. the fifth is the underworld, the realm of the dead. in most organic models this is seen inside or below the earth, in the emanation models it is usually related to the moon and seen above or around the earth. the third, fourth and fifth characteristics are more noticeable in organic models, in emanation models they tend to be included within a gradient of states or worlds. these can be any number, but in the gnostic theosophic approach tends to be seven. to fully appreciate these characteristics we shall take some case studies of specific cultural "maps" whi

nd female principles which give birth to the rest of the tree of life (they could also be easily related to the fire and ice of yggdrasil. geburah mars chesed jupiter tiphareth sun hod mercury netzach venus yesod moon malkuth earth these planes or world, which can be related to planets and realities bring together the remaining the gnostic handbook page 21 characteristics with the astral plane at the moon and the earth at the base. there are many attributions related to the kabbalah and as a system of classification it is extremely useful. again we must avoid the tendency towards reductionism and see the centres more as a landscape in which townships meld into each other rather than an a classification scheme from a biology textbook! yggdrasil:the world tree nine world i can count, nine ro

earth and the underworld on a critical examine of our models one will notice an anomaly, in the organic models (yggdrasil etc, the underworld is beneath the earth, indeed in medieval mysticism hell (the christian underworld) is even within the earth, being at its centre. while in the emanation model the underworld is called the astral plane (even the spirit world) and is above the earth, rule by the moon. the first thing to note is that the underworld is not hell. there is no heaven and hell in the gnostic system, the underworld is the realm of the dead and where we experience the afterlife. some people create their own heavens and hells there but that is another story. the models we are outlining cannot be reduce to scientific charts, while there are seven planes they intermingle and mel

hile there are seven planes they intermingle and meld. the planes exist behind, through and within the physical and they interpenetrate each other just as much. the astral plane can be imaged under, inside or above the earth, the gnostic handbook page 40 all have the same imagery. it is somewhat a matter of how we conceptualise the universe. the model of the astral plane above the earth, ruled by the moon has a more hierarchy feel, while the underworld communicates more on an emotional level. the model of the underworld also brings to mind the ancient polarity of earth and sky. the earth and sky polarity was probably the most ancient model of the universe, while the logos and sophia model is central to gnosticism, this older structure is found in many nature religions. the divine will is s

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

shadows. but only for a while. gnostic theurgy page 8 he would need, then, to grow accustomed before he could see things in that upper world. at first it would be easiest to make out shadows, and then the images of men and things reflected in water, and later on the things themselves. after that, it would be easier to watch the heavenly bodies and the sky itself by night, looking at the light of the moon and stars rather than the sun and the suns light in the day time..last of all, he would be able to look at the sun and contemplate its nature, not as it appears when reflected in water or any alien medium, but as it is in itself in its own domain..and now he would begin to draw the conclusion that it is the sun that produces the seasons and the course of the year and controls everything i

g of these truths within us. from the chakric perspective the solar plexus is where the focus of our lives lie. here we must have a firm hold on the mysteries and be centred on the static world. the colour here is yellow, that of the trained intellect. gnostic theurgy page 86 the fourth day the sun, moon and stars appear. according to the most ancient arcana the sun represents divine love (agape, the moon divine faith and the stars represent gnosis or divine wisdom. after the great luminaries have been kindled and place in the internal man, and the external receives light from them, then the man first begins to live. arcana celestia, emanuel swedenborg (ac 39. from the chakric perspective this day is that of the heart. the centre from which divine love, faith and wisdom flow. it is green f

page 119 mithra is a fascinating case as there is a certain mythos which explains the nature of the solar sphere extremely well. while mithra is seen as a solar god, at times he is also seen as a saturnian lord ruling over the sun and moon. this is because saturn was related to zurvan, the supreme god of time (equivalent to the lord of wisdom, with the logos being related to the sun and sophia to the moon. whilst mithra was a sun being, the saturnian imagery indicated to the faithful that the solar sphere was simply zurvan's presence in the lower world- this is an important truth. this mystery is even more complicated when we realise that saturn is the guardian of the abyss, and consists two aspects. the lower aspect of saturn is seen as the demiurge, while the higher is seen as the guardi

its more anthropomorphic interpretation. solar mythologies the solar tradition has many forms. the most common adaptation is that found in the language of myth and legend where the x and y factors take on anthropomorphic forms. for the gnostic the logos and sophia are the twin poles of the x factor. one traditional adaptation, for example, was for the logos to be related to the sun and sophia to the moon, and this led to a wide range of sexual duality traditions using god and goddess images. while these are fine in their place, it is gnostic theurgy page 120 important to see them as mythological forms only, to worship the sun or the moon is to fall into the greatest error, and comes under the dominion of the demiurge. since reproduction is only a thing of the lower world and resulted from

GOETIA LUCIFERIAN

ect which is necessary with working with exterior forces which often relate in an interior context. this is the key to the goetic sorcery path which is for this reason considered dangerous. the path of magick is that godform of lucifer, the angel perfected. the luciferian spirit is fire born, alive, vigorous and strong in will and pride. lucifer ascends in the sun, and falls with the darkening of the moon. this is the path of magick itself as above, so below. the luciferian model is presented strongly in this book, as this is a gateway or key to the mind expanding and developing. no longer shall the horrid sickness of christianity be brought down in the goetic work no longer shall the weak of mind approach this tome without duress. the walls are torn down yet they are at the same time buil

ngdom of shades and the ghost roads open the gates unto me! guardian of flaming sword and corpse-king of the scepter open forth the leviathanic way to me! i behold the center of the eight rayed black sun my essence unto seth! azal ucel! i invoke the baphometic spirit of fire! 19 invocation of the adversary the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and

e ring of set-heh, adversary of the nine gates! i go now between and beyond, within and without! upon the hour of midnight ya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light 21 eclipse now the face of god that i become in this darkend image- by this circle i do become by the flame i do emerge i am by form the peacock a

ace of god that i become in this darkend image- by this circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kingdom of incubi and succubi, the nourish their desires in the blood of the moon, lilitu az drakul so it is done! tools of art the circle the circle is an old boundary which was used back from the eldest days of magical practice, specifically the sumerian word zisurru, which is the circle drawn in flour. the flour itself is known as qemu, such aspects of primal sorcery have survived to the present age in various cultures, in voudon practices and even thelemic magick

th this distinction, as the djinn of this book are both ancient and cunning. traditionally, the triangle should be 2 feet distant from the magic circle and three feet across. the triangle should be place towards which quarter where the spirit evoked would belong. the base of the triangle would be near the circle, the apex would point in the quarter of the spirit. it is suggested that one observes the moon also in the operation. the names surrounding the triangle are anapheaxeton, tetragrammaton and primeumation. the athame or blade of the white hilt the white hilt knife is the magickal tool of the work of illumination of the angelic guide, the solar and luciferian blade of the divine will. the white hilted knife is used in such works such as workings of the divine will, or angelick holy gu

GOLDEN DAWN RITUALS C C1

bolizes luna in her increase and is thus favorable. when traced thus: 2, it symbolizes luna in her decrease. this means limitation and restriction, which is not favorable. luna at the full moon is traced thus. at the new moon, it is a dark circle: 3. these last two forms are seldom employed and are not good in most cases. should the adept desire to invoke the head of the dragon, the north node of the moon, caput draconis, let him/her trace it thus: p. the tail, cauda draconis, is traced thus: q. these forces are most easily invoked when the sun or moon is within them in the zodiac or in conjunction. remember, from your study of geomancy, p is benevolent, and q is malefic, except in very few cases. when invoking either of these two forces, thou shall vibrate the names and letters as given w

p is benevolent, and q is malefic, except in very few cases. when invoking either of these two forces, thou shall vibrate the names and letters as given with a standard 5 hexagram (caution: it is of great concern and care that the z.a.m. observes with due caution that p and q are invoked during an eclipse, for they are the powers of the eclipse. in order for an eclipse to occur, both the sun and the moon must be in conjunction with them in the zodiac. the sun and the moon, thus, being at the same time either in conjunction or in opposition with each other. 9 when performing the hexagram rituals, it is important to complete the circle in the temple or working area. do not trace a circle around each hexagram unless you wish to confine its force to one place as in the charging of telesmata

GOLDEN DAWN RITUALS ENOCHALL

goholor: lift up/ raise. goholore: lift up/ raise (cf. farzm. gohon: have spoken/ said/ spoken. gohulim: it is said. gohus: i say. gomg: subservient angel of water angle of earth tablet. gomziam: govenor of the third division of the aethyr rii (87. gon: name of the enochian letter representing i. gono: faith. gonsag (meaning unknown) go o al: qaal, creator. gosaa/ gosao: stranger. graa: moon/ and the moon/ moon. gran: elder/ elders. also uran. graph: name of the enochian letter representing e. grosb: sting/ bitter sting. grsam: admiration. gru: deed/ fact. gsdx: kerubic angel of fire angle of air tablet. gvas: subservient angel of air angle of fire tablet. gzdx: angel, companion of xgzd. ha (meaning unknown) haath: works (n. habioro: senior of mars on the air tablet. hagone: name of mercur

GOLDEN DAWN RITUALS T

nderstand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. 6 the first key ol sonf vorsag goho iad balt lonsh i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i ta nazps the firmament of wrath: in whose hands the sun is as a sword od graa ta malprg ds hol-q and the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi ds vrbs oboleh g rsam of gathering: who beautified your garments with admiration: casarm ohorela taba pir ds zonrensg to whom i made a law to govern t

GOLDEN DAWN RITUALS T3

nderstand that the hebrew names are more general as representing offices; while those of the angelic tablets are more particular as representing natures. the first key ol sonf vorsag goho iad balt lonsh 6 i reign over you saith the god of justice in power exalted above calz vonpho sobra z-ol ror i ta nazps the firmament of wrath: in whose hands the sun is as a sword od graa ta malprg ds hol-q and the moon as a thorough-thrusting fire: who measureth qaa nothoa zimz od commah your garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi ds vrbs oboleh g rsam of gathering: who beautified your garments with admiration: casarm ohorela taba pir ds zonrensg to whom i made a law to govern t

GOLDEN DAWN RITUALS U1

e hexagram, and it is like the soul of the microprosopus or the \yhla of the human tetragrammaton. therefore, in the head, which is the natural and chief seat, are formed the seven apertures of the head. this is the spiritual consciousness as distinct from the human consciousness. it is manifested in seven, as just stated, or in eight if tud be included. the father is the sun, hmkj. the mother is the moon, hnyb. the wind beareth it in its bosom, the ruach. its nurse is the earth, the nephesch. the power is manifested when it can be vibrated through the earth. the following is the true attributions of the seven appetures of the head: right ear- l; right eye- a; mouth- b; right nostril- f; left ear- k; left eye- 5; left nostril- c. these latter represent here the sonofirerous sense. the righ

he ruach. its nurse is the earth, the nephesch. the power is manifested when it can be vibrated through the earth. the following is the true attributions of the seven appetures of the head: right ear- l; right eye- a; mouth- b; right nostril- f; left ear- k; left eye- 5; left nostril- c. these latter represent here the sonofirerous sense. the right and left eye, the luminous sense, as the sun and the moon are the illuminaries of the macrocosm. the right and left nostrils through which the breath passes, giving strength to the physical body are under f and c. the mouth is under b, the messenger and the speaker. the spiritual consciousness is a focus of the action of the neschamah. the lower will power should control the descent of the spiritual consciousness into the ruach, and then into th

GOLDEN DAWN RITUALS ZAM21

rmes, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless godhead of thy youth. come thou forth i say, come thou forth and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto me" 7 magus of fi

GOLDEN DAWN RITUALS ZAM3

our founder g.h. frater c.r.c. we can only be certain of one thing, the axiom "physician, heal thyself" is a deep, subtle truth. for as we project healing to the world, we heal the deepest part of our infected self, thus, gradually rising and becoming more than human. preparation for the vigil this vigil is one of the few of our order, that if possible, can be performed outdoors. but knowing that the moon is full in one's sphere of sensation makes it possible to perform it indoors under the inner light of the full moon, if conditions don't permit to work outdoors. full regalia is not necessary for this vigil. however, if the adept does have the ability to work outdoors in regalia undisturbed, then it is more than permissible. it is only required that the adept wear his or her consecrated r

it from the profane and outside influences. let the adept take caution not to continue on in mundane activity with the rose cross lamen. the adept may wish to also take a ritual cleansing bath or perform whatever other activity he or she may find appropriate to preparing oneself for the approaching work. let the adept take caution to be frugal with time. begin no later than twenty minutes before the moon is full. it is also appropriate, but not mandatory, that the adept wear consecrated oil of rose and amber over his heart center during the vigil (rose and amber are the mystical oils of sacredness relating to life. amber- j- d- chariot- lord of the triumph of light. rose is the sacred symbol of life, regeneration 3 and perfection. the lotus wand may be utilized. however, all sephirotic in

all sephirotic invocations should be performed astrally. if one is confined to working in a non-private space, it should not be exposed before the profane. the vigil step 1 let the adept be purified with the l.b.r.p. and b.r.h (if needed. step 2 say the invocation of the lord of the universe" holy art thou" step 3 perform the s.i.r.h. of luna. step 4 let the adept now begin, using the fullness of the moon as a sigil to rise in the planes unto the sephira of dwsy. the adept should take full caution not to allow any illusion or form to distract him or her from the work and should quickly banish astral distractions should they appear. step 5 the adept should now, using the formula of the middle pillar, infuse the sphere of sensation with the briatic color of dwsy (purple) until the adept feel

GOLDEN DAWN RITUALS ZAM6

it is true, no lie, certain, and to be depended upon, the superior agrees with the inferior, and the inferior with the superior, to effect that one truly wonderful work. as all things owe their existence to the will of the only one, so all things owe their origin to the one only thing, the most hidden, by the arrangement of the only god. the father of that one only thing is the sun, its mother is the moon, the wind carries it in its belly; but its nourse is a spirituous earth. that one only thing is the father of all things in the universe. its power is perfect, after it has been united to a spirituous earth. separate that spirituous earth from the dense or crude by means of a gentle heat, with much attention. in great measure it ascends from the earth up to heaven, and descends again, new

GOLDEN DAWN RITUALS ZAM7

es, mercury, odin, by whatever name i call thee, thou art still nameless to eternity. come thou forth i say, and aid and guard me in this work of art. thou star of the east that didst conduct the magi, thou art the same, all present in heaven and in hell. thou that vibratest between the light and the darkness, rising, descending, changing ever, yet ever the same. the sun is thy father; thy mother the moon. the wind hath borne thee in its bosom, and the earth hath ever nourished the changeless god head of thy youth. come thou forth i say, come thou forth, and make every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto mtolineal figur

GOLDEN DAWN RITUALS ZAM8

sitive and negative forces of nature and of the elements, under the name of yahdnhy we must always remember that ynda is the key of hwhy. 11 the enneangle is referred to the ninth sephira of dwsy. it is representative of the power of the ennead and the enneagon. it also shows the operating power of nature by the dispersal of the rays of the seven planets, and of the head and tail of the dragon of the moon, otherwise known as cauda and caput draconis. when we reflect on the enneagram from every third point, we find that we arrive at the triple ternary operating both in the seven planets with the cauda and caput draconis of 5 and also with the alchemical principles counterchanged and interwoven. it is not akin much to the nature of 5 as it is to the sphere of dwsy. it is only when the enneag

GOLDEN CHAIN AND THE LONELY ROAD

sks the mysteries. and yet we may say that we are alone in the flesh and in this sense call the processes of self-induction the 'rites of one' or solitary initiations. aside from solitary rites which manifest by way of unique transmission, there are certain craft rites which have strict prescribed formulae and which must, of necessity, be performed alone. the toadsman's rite called 'the waters of the moon' is a well-known example. this requires a man to find himself a toad, to impale it upon a blackthorn and thereafter to let its body be flensed by ants. then, taking its bones to a stream on a clear full moon night, the would-be toadsman should cast the bones into the water. all the world will howl and clamour, a-seeking to distract the attention from the one bone that will move against th

ion of gnosis between adepts via their own sexual fluids. a fully empowered consort is a vehicle for the magical current, his or her blood and bodily fluids are media for the powers of the arte and its patron deities. in rites performed by higher adepts of the sabbatic mysteries the witches' supper is literally of 'flesh and blood- of semen and vaginal elixirs. for it is known that the seasons of the moon are refracted through the vessel of the priestess and that the issue of her sexual mouth contains the secrets (secret-ions) of the gnosis in a fluidic hypostasis. likewise the seed of a priest is the numinous medium for the powers of the godhead and for the concealed radiances of the sun. in rites employing a seeress as the so-called 'ophidian oracle, a trance-state is actuated by cunnili

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ound here say that they were not the work of men, but of demigods, the viracochas,1 who also left their fingerprints elsewhere in the andean region many thousands of years ago. the riddle of the lines the nazca plateau in southern peru is a desolate place, sere and unwelcoming, barren and profitless. human populations have never concentrated here, nor will they do so in the future: the surface of the moon seems hardly less hospitable. if you happen to be an artist with grand designs, however, these high 1 tony morrison with professor gerald s. hawkins, pathways to the gods, book club associates, london, 1979, p. 21. see also the atlas of mysterious places (ed. jennifer westwood, guild publishing, london, 1987, p. 100. graham hancock fingerprints of the gods 44 and daunting plains look like

hancock fingerprints of the gods 158 chapter 21 a computer for calculating the end of the world the maya knew where their advanced learning originated. it was handed down to them, they said, from the first men, the creatures of quetzalcoatl, whose names had been balam-quitze (jaguar with the sweet smile, balam-acab (jaguar of the night, mahucutah (the distinguished name) and iqui-balam (jaguar of the moon).1 according to the popol vuh, these forefathers: were endowed with intelligence; they saw and instantly they could see far; they succeeded in seeing; they succeeded in knowing all that there is in the world. the things hidden in the distance they saw without first having to move. great was their wisdom; their sight reached to the forests, the rocks, the lakes, the seas, the mountains, an

rigins are wrapped in the mists of antiquity far deeper than the sixteenth century, the mayan calendar achieved even greater accuracy. it calculated the solar year at 365.2420 9 j. eric thompson, the rise and fall of maya civilization, pimlico, london, 1993, p. 13. graham hancock fingerprints of the gods 161 days, a minus error of only 0.0002 of a day.10 similarly, the maya knew the time taken by the moon to orbit the earth. their estimate of this period was 29.528395 days extremely close to the true figure of 29.530588 days computed by the finest modern methods.11 the mayan priests also had in their possession very accurate tables for the prediction of solar and lunar eclipses and were aware that these could occur only within plus or minus eighteen days of the node (when the moon s path c

a, time-life international, 1970, p. 45; aztecs: reign of blood and splendour, p. 54; pre-hispanic gods of mexico, p. 24. graham hancock fingerprints of the gods 166 teotihuacan. the citadel, the temple and the map of heaven teotihuacan, 50 kilometres north-east of mexico city i stood in the airy enclosure of the citadel and looked north across the morning haze towards the pyramids of the sun and the moon. set amid grey-green scrub country, and ringed by distant mountains, these two great monuments played their parts in a symphony of ruins strung out along the axis of the so-called street of the dead. the citadel lay at the approximate mid point of this wide avenue which ran perfectly straight for more than four kilometres. the pyramid of the moon was at its northern extreme, the pyramid o

gerprints of the gods 168 model of the solar system. at any rate, if the centre line of the temple of quetzalcoatl were taken as denoting the position of the sun, markers laid out northwards from it along the axis of the street of the dead seemed to indicate the correct orbital distances of the inner planets, the asteroid belt, jupiter, saturn (represented by the so-called sun pyramid, uranus (by the moon pyramid, and neptune and pluto by as yet unexcavated mounds some kilometres farther north.11 if these correlations were more than coincidental, then, at the very least, they indicated the presence at teotihuacan of an advanced observational astronomy, one not surpassed by modern science until a relatively late date. uranus remained unknown to our own astronomers until 1787, neptune until

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

rward and bestow the energy of mars upon my wand (see creative energy entering into your wand. adaeoet (ah-dah-eh-oh-eteh, i invoke y o u from the watchtower of fire to come forward and bestow the enthusiasm of jupiter upon my wand (see energized enthusiasm entering finto your wand. alnkvod (ah-len-keh-voh-deh, i invoke you from the watchtower of fire to come forward and bestow the imagination of the moon upon my wand (see the power of imagination entering finto your wand. aapdoke (ah-ah-ped-oh-keh, 1 invoke you from the watchtower of fire to come forward and bestow the beauty of venus upon my wand (see beauty enter-mg finto your wand. anodoin (ah-noh-doh-ee-neh, 1 invoke you from the watchtower of fire to come forward and bestow the mobility of mercury upon my wand (see the power of motio

ward and bestow the courage of mars upon my sword (see courage entering into your sword. aaozaif (ah-ah-oh-zodah-ee-feh, i invoke you from the watchtower of ah. to come forward and bestow the wisdom of jupiter upon my sword (see the discerning power of wisdom entering finto your sword. htnorda (heh-teh-noh-rah-dah),1 invoke you from the watchtower of air to come forward and bestow the instinct of the moon upon my sword (see the discerning power of the instinct entering finto your sword. ahaozpi (aha-oh-zod-pee, i invoke you from the watchtower of air to come forward and bestow the harmony of venus upon my sword (see the harmony of right discrimination entering into your sword. avtotar (ah-veh-toh-tah-rah, 1 invoke you from the watchtower of air to come forward and bestow the intelligence o

f water to come forward and bestow the passion of mars upon my cup (see passion entering finto your cup. saiinov (sah-ee-ee-noh-veh, i invoke you from the watchtower of water to come forward and bestow the benevolence of jupiter upon my cup (see benevolente entering finto your cup. lavaxrp (el-ah-vahtz-ar-peh, i invoke you from the watchtower of water to come forward and bestow the receptivity of the moon upon my cup (see the passive power of receptivity entering into your cup. slgaiol (sel-gah-ee-oh-leh, i invoke you from the watchtower of water to come forward and bestow the love of venus upon my cup (see the forces of love entering finto your cup. soaiznt (soh-ahee-zoden-teh, i invoke you from the watchtower of water to come forward and bestow the self- expression mercury upon my cup (s

desire of mars upon my pentacle (see the forces of desire entering finto your pantacle. akzinor (ah-keh-zodee-noh-rah, i invoke you from the watchtower of earth to come forward and bestow the generosity of jupiter upon my pantacle (see the forces of generosity entering into your pantacle. lzinopo (el-zodee-noh-peh, i invoke you from the watchtower of earth to come forward and bestow the memory of the moon upon my pantacle (see the power of memory entering finto your pantacle. alhktga (ah-leh-hek-teh-gah, 1 invoke you from the watchtower of earth to come forward and bestow the fruitfulness of venus upon my pantacle (see the forces of fruitfulness entering into your pantacle. ahmllkv (ah-rnel-el-keh-veh, i invoke you from the watchtower of earth to come forward and bestow the reason of mercu

dice. two sigils for kika from the watchtower of earth are: the letters veh, gon, veh, un are written: 182 the formula of toog 0 my beautifulgod! i swim in thy heartlike a trout in the mountain torrent. aleister crowley, liber vii the enochian word toog, pronounced toh-oh-geh, is comprised of the first letters of the phrase, tabges ors-oxex graa which means "an emanation from the dark recesses of the moon" this phrase adds up to 1142 which is the sum of the names of the three governors of the 19th aethyr, pop: t o r z o x i= 6 3 2 a b r a i o n d= 2 6 1 omagrap= 249 1142 furthermore, 1142 is the number for ka-kakom babalon which means "the vigorous nature of babalon" aiq bkr reduces 1142 to 8, the number for cycles. this phrase also adds up to 1136 which aiq bkr reduces to 2, the number fo

GREY W G CONDENSATION OF KABBALAH

re comes a complete change to the tree-colours of the four seasons. light green for leaves at spring, dark green for summer, russet at autumn, and black for the bare branches of winter as a complementary balance in the brilliance of keter. this also brings in the time-element. the colours tell their own story with the middle pillar of light shining first from space into our sun, which reflects to the moon and thence to our earth for the enlightenment of man and our fellow creatures. so we see the direct line of light from god itself with which we should try and align ourselves if everything is really going to mean anything worthwhile for us during our earth lives- and afterwards. altogether the study of kabbalah is a mento-spiritual discipline which brings order and system into what could

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

canibus, retibus, clamoribus raucis tamen, aliisque instrumentis venaticis iustituere, praeferentia formas hominum longe ante defunctorum. 2 ildef. v. arx, buchsgau p. 230. staid. 1, 208" furious host: hackelbernd. 921 hackelharend, haclcejhernd, hackelherg, hackelhlocl: this eachelhdrend was a huntsman who went a hunting even on sundays, for which desecration he was after death (like the man in the moon, p. 717) banished into the air, and there with his hound he must hunt night and day, and never rest. some say, he only imnts in the twelve nights from christmas to twelfth-day; others, whenever the storm-wind howls, and therefore he is called by some the jol-jager (from yawling, or tule^ once, in a ride, hachelberg left one of his howids behind in fehrmann's barn at isenstadt (bpric. mind

can be no question about the thiuiderstone being german (p. 179; and miohiir, like the hein (p. 903 n) that osinn hurled, or that which lodged in thor's head (p. 375, is sure to have been hallowed above all stones. miolnir sounds remarkably like the slavic names for lightning, molniya, munya; this last the servian songs personify into miinya, and represent as sister to thunder (grom, and bride of the moon (miesets, masc, vuk 1, 151-4 new ed, which jumps with our personification of hammer (p. 181. 999. so much the more is molniya identical with miolnir. the romans too must have regarded the thunderbolt, silex, as a 'jovis lapis: lapidem sillcem tenebant juraturi per jovem,haec verba dicentes' si sciens fallo, tum me dispiter, salva urbe arceque, bonis ejiciat, nt ego hunc lapidem' those abo

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ight items are again somewhat different from the preceding, though six are the same: earth, sea, cloud, wind, stone and sun; the holy ghost and the light of the world are peculiar, while veins, hair, tears, and motley eyes are wanting. the champ damacien is ager plasmationis ada3, qui dicitur ager damascenus, conf. fel. fabri evagator, 2, 341 [is du monde the mistranslation of a germ. des mondes, the moon s? like the sun, it bestows beauty, and that has nothing to do with christ, who is however the. light of the world. te.j ceeation. 569 in keeping to explain the sun as a giant s eye, the mountains as his bones, the bushes as his hair; there are plenty of legends still that account for particular lakes and marshes by the gushing blood of a giant, for oddly-shaped rocks by his ribs and marr

idus, our older speech, in addition to stairno, sterno, steorra, stiarna (gramm. 3, 392) and ohg. himilzeichan (hymn. 4, 2, has a symbolical term, ohg. himilzunga, diut. 1, 526b and gl. doc. 249; os. himiltungal, hel. 18, 2; as. heofontungol, rodortungol; on. himintungl. even the simple tungol has the same sense in as, and a gothic gloss on gal. 4, 3, gives tuggl astrum/ whilst in on. tungl means the moon. this neuter noun tungal, tungol, tungl, is no doubt from tunga (lingua, which word itself appears in ohg. himilzunga (graff 5, 682: the moon and some of the planets, when partially illuminated, do present the appearance of a tongue or a sickle, and very likely some cosmogonic belief 1 was engrafted on that; i know of nothing like it in other languages. all the heavenly bodies have partic

bodies have particular spots, seats, chairs assigned them, which they make their abode and resting-place; they have their lodges and stages (sterrono girusti, 0. i. 17, 10. this-1 holds especially of the sun, who daily sinks into his seat a translation of the tongue to heaven. or was the twinkling of the stars likened to a tingling [ziingeln, a quivering nickering motion like that of the tongue? the moon s steady light does not bear that out, nor the ohg. form without the i. sun. moon. 701 or settle (see chap. xxiii; but similar chairs (km. 25, and a seat-going (sedelgang) are attributed to all the stars. n. bth. 210. 223 says, bootes( trago ze sedele gange/ and tiu zeichen ne giant nicht in sedel. as chair and table are things closely connected, the stars may have had tables of their own

(pp. 38. 68. as the stationary stars had chairs and tables, the planetary ones, like other gods, had steeds and cars ascribed to them (see suppl. 1 the two principal stars are the sun and moon, whose gender and appellations i have discussed in gramm. 3, 349. 350: a mhg. poet calls the sun daz merere lieht, 3 the greater light, fundgr. 2, 12. i, is worth mentioning that some of the eddie names for the moon are still preserved in patois dialects of up. germany. as the dsvarfs named the moon skin (jubar, the east franks call her tchein (reinwald s henneb. id. 2, 159. 2 in the under world the moon bore the name of hverfandi hvel, whirling wheel, and in styria (esp. the bruck distr) she is gmoa-rat (sartori s styria, p. 82, if i may translate that by rota communis, though it may perhaps mean ge

ce; and that is how we draw his picture still. otfried says of the sun being darkened at the saviour s death, iv. 33, 5 i in ni liaz si nuzzi thaz. sconaz annuzzi. n?i liaz in scinan thuruh thaz ira gisiuni blidaz. the edda speaks of the sun and moon as brother and sister, children of a mythic mundilfori. several nations beside the lithuanians and arabs (gramm. 3, 351) agree with us in ima gining the moon -masculine and the sun feminine. the mexican meztli (luna) is a man; the greenlanders think of anningtat, the moon, as pursuing his sister ma/llina, the sun. an ital. story (pentam, 5, 5) makes sole and luna children of talia (in perrault they are named jour and aurore. the slavs make the moon masc, a star fern, the sun neut; thus in a servian, lay (vuk 1, 134, god calls the sun.(suntse

GRIMOIRE OF TURIEL

atoes, the elder and the pine. add to it a grain of musk, and consecrate the whole, pulverized and mixed together in a paste. the secret grimoire chabacter of praleg lord of mars. perfumes the head of a frog, the bovine blood, a grain of white poppy, fiowers of camomile, and camphor, pulverized into a paste by the mixing of the blood of a virgin kid. the secret grimoire character of phul lord of the moon. perfumes: leaves of the mandrake, sal ammonia, roots of gentian, valerian herbs finely cut, a little sulphur, made into a paste with the blood of a black cat. the secret grimoire character of j3ethor lord of jupiter. perfumes sandalwood of the east, leaves of agrimony, choves, powder of henbane. beat all into a powder. make thereof a paste with foxes blood and the brains of a magpie. the

d by thy mighty power. amen. amoruli, tametia, latisten, rabur, tanetia, latisten, escha, aloelin, alpha et omega, leytse, oraston, adonay. amen. names and offices of the spirits. messengers. and intelligences of the seven planets spirits of the sun. gabriel. vianathraba. corat. messengers of the sun. burchat. suceratos. capabile. intelligences of the sun. haludiel machasiel. chassiel. spirits of the moon. gabriel. gabraei. madios. the secret grimoire messengers of the moon. anael. pabael. ustael. intefligences of the moori. uriel. naromiel. abuori. spirits of saturn. samael. bachiel. astel. messengers of saturn. sachieh. zoniel. hubaril. intefligences of saturu. mael. orael. valnum. spirits of jupiter. setchiel. chedusitanieh. corael messengers of jupiter. tunel (see secret grimoire of tu

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ngle on the right of the pentagram, with the point downward, symbolizes water; the lower small triangle on the right, with the point upward, represents fire. on the lower arm of the figure, below the large rose, is a hexagram. symbol of the macrocosm.composed of two interlaced triangles. at its points are inscribed the six planets, according to the ancient astrological tradition: at the bottom is the moon, at its right is venus, followed in turn by jupiter, saturn, mars, and mercury. at the center of the hexagram is the sun. the order of arrangement of these symbols conforms to certain kabalistic rituals. the lower end of the longest arm is divided into four sections by two diagonal lines. these sections are colored according to the four colors of malkuth of the kabalistic "tree of life" t

HAMIL THE ROSICRUCIAN SEER

elix, being at cairo last autumn, on their return from abyssinia, where they picked up much of that information which has been worked up so well by captain bond head, in his life of bruce, found the town in a state of extraordinary excitement, in consequence of the recent arrival in those parts of a celebrated magician, from the centre of africa, somewhere in the neighbourhood of the mountains of the moon. it was universallysaid, and generally believed, that this character possessed and exercised the power of shewing to any visitor who chose to comply with histerms,anyperson, dead orliving,whom the same visitor pleased to name.theenglish travellers, after abundant enquiries and some scruples, repaired to his residence, paid their fees, and were admitted to hissanctum.they found themselves

,the invocant must repeat the ceremonies &c while placing his hands upon the different articles with his face turned towards the east, having done that, he may then place before the circle the table with the crystal thereon together with a candlestick containing a wax-candle on each side. all being ready the invocant and his companions (if any) may enter the circle in the day and hour of mercury (the moon increasing) and commence operations by earnestly invocating the spiritvassago,as an experiment in the following manner.invocation &c.i exorcise, call upon and command the spiritvassagoby and in the name of the immense and everlasting god,jehuvah,adont1:y,elohim,agla;el,on,tetragrammaton,and by and in the name ofourlord and saviour jesus christ, the only son of the eternal andtruegod, crea

he absence of the above mentioned articles, sprinkle the floor with fine sand and then draw the circle &c. with the magic sword, but the first mentioned method is by far the best, and being the most durable may be so carefully used as to serve in several operations.theroom when not in use must be locked up.theinvocant must be reminded. that every operation belonging to the art must be made during the moon's increase-;sfabojray ojh'tetra&iiam"j'ton7crystaliomancy, or the art of invocating.spiritsbythecrystal[transcribed fromhockley'soriginalmanuscript,acquiredby f. g.irwinand presented to thelibraryat freemasons' hall as part of hismasoniccollection.]theart of invocating spirits by the crystal was known and practised by the ancients which all those who read sacred and profane history may di

ummin of the holy scripture was used for a similar purpose as the crystal is in our day. now all those who wish to obtain the assistance of the good spirits in the crystal must lead a religious life. keeping themselves as it were apart from the world.theinvocant must make himself clean and pure, making frequent ablutions and prayers for at least three days before he begins his operations, and let the moon be increasing.theinvocant may if he choose have one or two wise and discreet persons as companions to assist him in his operations, but he or they must conform to all the rules and forms necessary to be observed in the practise of thisart.he must be true, patient, courageous and have great confidence, taking great care that no part of the forms, ceremonies &c. be omittedifhe wish to succe

HANDBOOK OF EGYPTIAN MYTHOLOGY

e lines 65 a god whose nature linked him with chaos, so the birthday of seth was said to be the day on which disorder and strife first entered the world. osiris, seth, isis, and nephthys, together with geb and nut, shu and tefnut, and ra-atum, made up the four-generational group of deities known as the ennead of heliopolis or the great ennead. horus, the sky falcon whose two eyes were the sun and the moon, was probably left out of the nine because he was usually thought of as a manifestation of the creator sun god. the number nine was sometimes used by the egyptians to indicate many, so the establishment of the ennead can stand for the creation of the whole pantheon of deities. other deities were said to come into existence through words spoken by the creator or from substances exuded from

discovers that the creator has grown a new eye in her absence. the creator s blindness implies a temporary loss of his power of creative insight or perception (sia. humanity is the imperfect product of rage and misery: a genesis suited to the rebellious role humanity plays in mythical history. one hymn to the creator states that humanity came forth from the two divine eyes, which are the sun and the moon.16 in the account of creation in the bremner-rhind papyrus, people originate in the tears wept by the creator on the return of shu and tefnut. it is not clear whether these are tears of joy at the reunion with his children or tears of sorrow at the angry reaction of the solar eye. in the cosmogony of neith, the sun god ra is said to weep when he is first born because he finds himself alon

ly bodies. he creates the fields of paradise for the spirits of the dead. nut began to tremble because of the height, so ra creates the heh gods who live in twilight. shu and the heh gods support the body of nut. then ra tells geb to warn the powerful serpents that live under the earth not to abuse their magic because he will still look down on them. ra puts osiris in charge of humanity and calls the moon of thoth into being, so that thoth can rule the night sky as his deputy. this begins the era when the world was ruled by a series of lesser gods. mythical time lines 75 period of rule by other gods summary: after the creator had withdrawn, the earth was ruled by a series of gods. violent struggles sometimes accompanied the transfer of power from one generation to the next. osiris, son of

ecomes pregnant by horus and gives birth to a radiant disk through the top of his head. thoth takes the disk and places it on the brow of horus as a sign that he is the true heir of the creator sun god.40 a cluster of myths deal with the mutilation of the eye or eyes of horus (see eyes of horus in deities, themes, and concepts. in horus s sky falcon form, his eyes could be regarded as the sun and the moon or as the morning and evening stars. references in the pyramid texts to the eye of horus being made small by the finger of seth may relate to lunar phenomena (see the egyptian year under cyclical time later in this chapter. later texts, such as book of the dead spell 17, imply that the eye was torn out and swallowed or broken into pieces by seth. in some versions, both eyes of horus are b

eremonies were not just a remembrance of long-ago events; the death and renewal of osiris were seen as archetypal acts that maintained the cosmos. the mutilation and dismemberment of osiris could also be linked to the lunar calendar (see under moon in deities, themes, and concepts. the full moon could represent both the complete body of osiris and the complete eye of his son, horus. each month as the moon waned, the body of osiris and the eye of horus were divided. evil seemed to triumph, until the waxing of the moon completed these two symbols of beneficent power again. periodic eclipses of the moon were explained by myths such as that of seth taking the form of a black boar to swallow the eye of horus and being forced to expel it again. regular astronomical events such as the appearance

HEKAS

may on further study find that certain applications and methods of circle-craft stem from specific cultural regions, this does not exclude the likelihood of primitive circle-craft existing prior to the syncretism of techniques via migration of peoples or individuals. i make this point for a simple reason, when man observes the seasons around him, the wheel of the agricultural year, the circle of the moon in her seasons and the great cycle of the polar circumcession, he will base his spiritual expression, his magic, upon these perceptions and consequently the circle will arise as a central motif. this is a point to be taken into account and distinguished from the transmigration of techniques demonstrating very specific applications of the motif. we may also add a further interesting etymol

HELENA BLAVATSKY NIGHTMARE TALES

i are roused. what's this" pushing with her foot a bundle ofherbs the botanizing mesmerizer had laid near on the grass. she bent over the collection and anxiouslyexamined the contents of the bundle, after which she flung the whole into the water "it must not be left here" she firmly added "these are the st. john's plants, and they might attract thewandering ones" meanwhile the night had come, and the moon illuminated the landscape with a pale, ghostly light. the nightsin the banat are nearly as beautiful as in the east, and the frenchman had to go on with his experiments in theopen air, as the priest of the church had prohibited such in the tower, which was used as the parsonage, forfear of filling the holy precincts with the heretical devils of the mesmerizer, which, the priest remarked

esmerizer, which, the priest remarked, hewould be unable to exorcise on account of their being foreigners. the old gentleman had thrown off his travelling blouse, rolled up his shirt sleeves, and now, striking atheatrical attitude, began a regular process of mesmerization. under his quivering fingers the odile fluid actually seemed to flash in the twilight. frosya was placed withher figure facing the moon, and every motion of the entranced girl was discernible as in daylight. in a fewminutes large drops of perspiration appeared on her brow, and slowly rolled down her pale face, glittering inthe moonbeams. then she moved uneasily about and began chanting a low melody, to the words of which thegospoja, anxiously bent over the unconscious girl, was listening with avidity and trying to catch e

ircle was not penumbrous, but on the contrary sharply defined like that of a silvershield. nightmare talesthe luminous shield52 all being now ready, the dervish without uttering a word, or removing his gaze from the disk, stretched out ahand, and taking hold of mine, he drew me to his side and pointed to the luminous shield. looking at theplace indicated, we saw large patches appear like those on the moon. these gradually formed themselves intofigures that began moving about in high relief in their natural colours. they neither appeared like aphotograph nor an engraving; still less like the reflection of images on a mirror, but as if the disk were acameo, and they were raised above its surface and then endowed with life and motion. to my astonishmentand my friend's consternation, we recogn

ful! we had contemplated sending two of our three steamers home, inseptember, but the premature, and unforeseen formation of ice walls round them had thwarted our plans; andnow, with the entire crews on our hands, we had to economise still more with our meagre provisions, fuel andlight. lamps were used only for scientific purposes: the rest of the time we had to content ourselves withgod's light- the moon and the aurora borealis. but how describe these glorious, incomparablenorthern lights! rings, arrows, gigantic conflagrations of accurately divided rays of the most vivid and variedcolours. the november moonlight nights were as gorgeous. the play of moonbeams on the snow and thefrozen rocks was most striking. these were fairy nights "well, one such night- it may have been one such day, fo

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ar exceeds the soul, as the soul is better and diviner than the body. now this composition of the soul( psuche) with the understanding (nous) makes reason; and with the body (or thumos, the animal soul) passion; of which the one is the beginning or principle of pleasure and pain, and the other of virtue and vice. of these three parts conjoined and compacted together, the earth has given the body, the moon the soul, and the sun the understanding to the generation of man. this last sentence is purely allegorical, and will be comprehended only by those who are versed in the esoteric science of correspondences and know which planet is related to every principle. plutarch divides the latter into three groups, and makes of the body a compound of physical frame, astral shadow, and breath, or the

anet is related to every principle. plutarch divides the latter into three groups, and makes of the body a compound of physical frame, astral shadow, and breath, or the triple lower part, which "from earth was taken and to earth returns; of the middle principle and the instinctual soul, the page 48 the key to theosophy- hp blavatsky.txt second part, derived from and through and ever influenced by the moon; and only of the higher part or the spiritual soul, with the tmic and manasic elements in it does he make a direct emanation of the sun, who stands here for agathon the supreme deity. this is proven by what he says further as follows: now of the deaths we die, the one makes man two of three and the other one of (out of) two. the former is in the region and jurisdiction of demeter, whence

e deity. this is proven by what he says further as follows: now of the deaths we die, the one makes man two of three and the other one of (out of) two. the former is in the region and jurisdiction of demeter, whence the name given to the mysteries, telein, resembled that given to death, teleutan. the athenians also heretofore called the deceased sacred to demeter. as for the other death, it is in the moon or region of persephone. here you have our doctrine, which shows man a septenary during life; a quintile just after death, in kamaloka; and a threefold ego, spirit-soul, and consciousness in devachan. this separation, first in "the meadows of hades" as plutarch calls the kamaloka, then in devachan, was part and parcel of the performances during the sacred mysteries, when the candidates fo

aning of the assertions of almost all the ancient philosophers, when they said that "the rational part of man's soul" never entered wholly into the man, but only overshadowed him more or less through the irrational spiritual soul or buddhi. buddhi is irrational in the sense that as a pure emanation of the universal mind it can have no individual reason of its own on this plane of matter, but like the moon, who borrows her light from the sun and her life from the earth, so buddhi, receiving its light of wisdom from atma, gets its rational qualities from manas. per se, as something homogeneous, it is devoid of attributes. q. i labored under the impression that the "animal soul" alone was irrational, not the divine. a. you have to learn the difference between that which is negatively, or pass

he mahat of the hindus, which nous is an immaterial, eternal, spiritual entity; by this combination the world was formed, the material gross bodies sinking down, and the ethereal atoms (or fiery ether) rising and spreading in the upper celestial regions. antedating modern science by over 2,000 years, he taught that the stars were of the same material as our earth, and the sun a glowing mass; that the moon was a dark uninhabitable body, receiving its light from the sun; and beyond the aforesaid science he confessed himself thoroughly convinced that the real existence of things, perceived by our senses, could not be demonstrably proved. he died in exile at lampsacus, at the age of seventy-two. anima mundi (lat) the "soul of the world" the same as alaya of the northern buddhists; the divine e

HEPTAMERON

ers. in the fifth place, the name of the present time. sixthly, the name of the spirits ruling in that part of time, and their presidents. seventhly, the name of the head of the signe ruling in that part of time wherein you work. eighthly, the name of the earth, according to that part of time wherein you work. ninthly, and for the compleating of the middle circle, write the name of the sun and of the moon, according to the said rule of time; for as the time is changed, so the names are to be altered. and in the outermost circle, let there be drawn in the four angles, the names of the presidential angels of the air, that day wherein you would do this work; to wit, the name of the king and his three ministers. without the circle, in four angles, let penheptameron 2 tagones be made. in the in

he earth in the spring. amadai. the names of the sun and moon in the spring. the angels of the summer. gargatel. tariel. gaviel. the head of the signe of the summer. tubiel. the name of the earth in summer. festativi. the names of the sun and moon in summer. the angels of autumne. tarquam. guabarel. the head of the signe of autumne. tarquaret. the name of the earth in autumne. rabianara. the sun. the moon. abraym. agusita. the sun. the moon. athemay. armatus. heptameron 4 the names of the sun and moon in autumne. the angels of winter. amabael. ctarari. the head of the signe of winter. altarib. the name of the earth in winter. geremiah. the names of the sun and moon in winter. the consecrations and benedictions: and first of the benediction of the circle. when the circle is ritely perfected

thou creature of fire, by him by whom all things are made, that forthwith thou cast away every phantasme from thee, that it shall not be able to do any hurt in any thing. then say, bless, o lord, this creature of fire, and sanctifie it, that it may be blessed to set forth the praise of thy holy name, that no hurt may come to the exorcisers or spectators: through our lord jesus christ &c. the sun. the moon. abragini. matasignais. the sun. the moon. commutaff. affaterim. heptameron 5 of the garment and pentacle. let it be a priests garment, if it can be had, let it be of linen, and clean. then take this pentacle made in the day and hour of mercury, the moon increasing, written in parchment made of a kids skin. but first let there be said over it the mass of the holy ghost, and let it be spri

s of the holy ghost, and let it be sprinkled with water of baptism. an oration to be said, when the vesture is put on. ancor, amacor, amides, theodonias, anitor, by the merits of thy angel, o lord, i will put on the garments of salvation, that this which i desire i may bring to effect: through thee the most holy adonay, whose kingdom endureth for ever and ever. amen. of the manner of working. let the moon be increasing and equal, if it may then be done, and let her not be combust. the operator ought to be clean and purified by the space of nine daies before the beginning of the work, and to be confessed, and receive the holy communion. let him have ready the perfume appropriated to the day wherein he would perform the work. he ought also to have holy water from a priest, and a new earthen

ter b t& per nomina angelorum, qui dominantur in primo exercitu, qui serviunt orphaniel angelo magno, precioso& honorato& per nomen stell, qu est luna& per nomina pr dicta, super te conjuro, scilicet gabriel, qui es pr positus diei. lun secundo qu d pro me labores& adimpleas &c. as in the conjuration of sunday. the spirits of the air of munday, are subject to the west-winde, which is the winde of the moon: their nature is to give silver; to convey things from place to place; to make horses swift, and to disclose the secrets of persons both present and future: but in what manner they appear, you may see in the former book. considerations of tuesday. the angel of tuesday, his sigil, his planet, the signe governing that planet, and the name of the fifth heaven. the angels of tuesday. samael

HINE PHIL ASPECTS OF EVOCATION

upon. in order to refine the .program. which forms the basis for your servitor further, you could embellish the sigil by adding other symbols. 4. is there a time factor to consider? here, you should consider the duration of the servitor.s operation. in other words, do you want the servitor to be .working. continuously, or only at specific periods? here, you may wish to take into account phases of the moon, astrological conjunctions or planetary hours, for example, which could be added into the servitor.s symbolic instructions. the healing servitor above for example, was instructed to be active for a period of seven days, affecting it.s target recipient for seven minutes, at seven hour intervals. this instruction serves to reinforce the number symbolism& association with harmony. it is also

HP LOVECRAFT A DARK LORE

hing maniac by his side. he did not try to navigate after the first bold flight, for the reaction had taken something out of his soul. then came the storm of april 2nd, and a gathering of the clouds about his consciousness. there is a sense of spectral whirling through liquid gulfs of infinity, of dizzying rides through reeling universes on a comets tail, and of hysterical plunges from the pit to the moon and from the moon back again to the pit, all livened by a cachinnating chorus of the distorted, hilarious elder gods and the green, bat-winged mocking imps of tartarus. out of that dream came rescue-the vigilant, the vice-admiralty court, the streets of dunedin, and the long voyage back home to the old house by the egeberg. he could not tell- they would think him mad. he would write of wh

ion. then came a halt in the gasping, and the dog raised its head in a long, lugubrious howl. a change came over the yellow, goatish face of the prostrate thing, and the great black eyes fell in appallingly. outside the window the shrilling of the whippoorwills had suddenly ceased, and above the murmurs of the gathering crowd there came the sound of a panic-struck whirring and fluttering. against the moon vast clouds of feathery watchers rose and raced from sight, frantic at that which they had sought for prey. all at once the dog started up abruptly, gave a frightened bark, and leaped nervously out of the window by which it had entered. a cry rose from the crowd, and dr armitage shouted to the men outside that no one must be admitted till the police or medical examiner came. he was thankf

stly with the slopes of cone mountain and maple hill where they overlook the unfortunate hamlet, and i gave particular attention to the loose earth of the landslide region on the latter eminence. the afternoon of my search brought nothing to light, and dusk came as i stood on maple hill looking down at the hamlet and across the valley to tempest mountain. there had been a gorgeous sunset, and now the moon came up, nearly full and shedding a silver flood over the plain, the distant mountainside, and the curious low mounds that rose here and there. it was a peaceful arcadian scene, but knowing what it hid i hated it. i hated the mocking moon, the hypocritical plain, the festering mountain, and those sinister mounds. everything seemed to me tainted with a loathsome contagion, and inspired by

on to reach the innermost secret of the fear, which i had once more come to deem definite, material, and organic. my indecisive speculation whether to explore the passage alone and immediately with my pocket-light or to try to assemble a band of squatters for the quest, was interrupted after a time by a sudden rush of wind from the outside which blew out the candle and left me in stark blackness. the moon no longer shone through the chinks and apertures above me, and with a sense of fateful alarm i heard the sinister and significant rumble of approaching thunder. a confusion of associated ideas possessed my brain, leading me to grope back toward the farthest corner of the cellar. my eyes, however, never turned away from the horrible opening at the base of the chimney; and i began to get gl

. in the larger gardens on the ground there seemed to be some attempt to preserve the irregularities of nature, but on the roofs there was more selectiveness, and more evidences of the topiary art. the sides were almost always moist and cloudy, and sometimes i would seem to witness tremendous rains. once in a while, though, there would be glimpses of the sun- which looked abnormally large- and of the moon, whose markings held a touch of difference from the normal that i could never quite fathom. when- very rarely- the night sky was clear to any extent, i beheld constellations which were nearly beyond recognition. known outlines were sometimes approximated, but seldom duplicated; and from the position of the few groups i could recognize, i felt i must be in the earth's southern hemisphere

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

geologic changes and convulsions of the earth s crust was little short of miraculous. though few or none of their first cities seem to have remained beyond the archaean age, there was no interruption in their civilization or in the transmission of their records. their original place of advent to the planet was the antarctic ocean, and it is likely that they came not long after the matter forming the moon was wrenched from the neighboring south pacific. according to one of the sculptured maps the whole globe was then under water, with stone cities scattered farther and farther from the antarctic as aeons passed. another map shows a vast bulk of dry land around the south pole, where it is evident that some of the beings made experimental settlements, though their main centers were transferr

gher than the himalayas, but the sculptures forbid me to say that they are earth s highest. that grim honor is beyond doubt reserved for something which half the sculptures hesitated to record at all, whilst others approached it with obvious repugnance and trepidation. it seems that there was one part of the ancient land- the first part that ever rose from the waters after the earth had flung off the moon and the old ones had seeped down, from the stars- which had come to be shunned as vaguely and namelessly evil. cities built there had crumbled before their time, and had been found suddenly deserted. then when the first great earth buckling had convulsed the region in the comanchian age, a frightful line of peaks had shot suddenly up amidst the most appalling din and chaos- and earth had

r lake s camp the day before; but it was so real to danforth that he suffers from it still. he has on rare occasions whispered disjointed and irresponsible things about "the black pit "the carven rim "the protoshoggoths "the windowless solids with five dimensions "the nameless cylinder "the elder pharos "yog-sothoth "the primal white jelly "the color out of space "the wings "the eyes in darkness "the moon-ladder "the original, the eternal, the undying" and other bizarre conceptions; but when he is fully himself he repudiates all this and attributes it to his curious and macabre reading of earlier years. danforth, indeed, is known to be among the few who have ever dared go completely through that worm-riddled copy of the necronomicon kept under lock and key in the college library. the highe

HP LOVECRAFT CELEPHAIS

e where he had been born; the great stone house covered with ivy, where thirteen generations of his ancestors had lived, and where he had hoped to die. it was moonlight, and he had stolen out into the fragrant summer night, through the gardens, down the terraces, past the great oaks of the park, and along the long white road to the village. the village seemed very old, eaten away at the edge like the moon which had commenced to wane, and kuranes wondered whether the peaked roofs of the small houses hid sleep or death. in the streets were spears of long grass, and the window-panes on either side broken or ifimily staring. kuranes had not lingered, but had plodded on as though summoned toward some goal. he dared not disobey the summons for fear it might prove an illusion like the urges and a

HP LOVECRAFT DAGON

out in sharper relief from the general surface. too weary to ascend, i slept in the shadow of the hill. i know not why my dreams were so wild that night; but ere the waning and fantastically gibbous moon had risen far above the eastern plain, i was awake in a cold perspiration, determined to sleep no more. such visions as i had experienced were too much for me to endure again. and in the glow of the moon i saw how unwise i had been to travel by day. without the glare of the parching sun, my journey would have cost me less energy; indeed, i now felt quite able to perform the ascent which had deterred me at sunset. picking up my pack, i started for the crest of the eminence. i have said that the unbroken monotony of the rolling plain was a source of vague horror to me; but i think my horror

deed, i now felt quite able to perform the ascent which had deterred me at sunset. picking up my pack, i started for the crest of the eminence. i have said that the unbroken monotony of the rolling plain was a source of vague horror to me; but i think my horror was greater when i gained the summit of the mound and looked down the other side into an immeasurable pit or canyon, whose black recesses the moon had not yet soared high enough to illumine. i felt myself on the edge of the world, peering over the rim into a fathomless chaos of eternal night. through my terror ran curious reminiscences of paradise lost, and satan's hideous climb through the unfashioned realms of darkness. as the moon climbed higher in the sky, i began to see that the slopes of the valley were not quite so perpendicu

abyss which had yawned at the bottom of the sea since the world was young, i perceived beyond a doubt that the strange object was a well-shaped monolith whose massive bulk had known the workmanship and perhaps the worship of living and thinking creatures. dazed and frightened, yet not without a certain thrill of the scientist's or archaeologist's delight, i examined my surroundings more closely. the moon, now near the zenith, shone weirdly and vividly above the towering steeps that hemmed in the chasm, and revealed the fact that a far-flung body of water flowed at the bottom, winding out of sight in both directions, and almost lapping my feet as i stood on the slope. across the chasm, the wavelets washed the base of the cyclopean monolith, on whose surface i could now trace both inscripti

their grotesqueness and strange size; but in a moment decided that they were merely the imaginary gods of some primitive fishing or seafaring tribe; some tribe whose last descendant had perished eras before the first ancestor of the piltdown or neanderthal man was born. awestruck at this unexpected glimpse into a past beyond the conception of the most daring anthropologist, i stood musing whilst the moon cast queer reflections on the silent channel before me. then suddenly i saw it. with only a slight churning to mark its rise to the surface, the thing slid into view above the dark waters. vast, polyphemus-like, and loathsome, it darted like a stupendous monster of nightmares to the monolith, about which it flung its gigantic scaly arms, the while it bowed its hideous head and gave vent t

val in the pacific, my rescuers knew nothing; nor did i deem it necessary to insist upon a thing which i knew they could not believe. once i sought out a celebrated ethnologist, and amused him with peculiar questions regarding the ancient philistine legend of dagon, the fish-god; but soon perceiving that he was hopelessly conventional, i did not press my inquiries. it is at night, especially when the moon is gibbous and waning, that i see the thing. i tried morphine; but the drug has given only transient surcease, and has drawn me into its clutches as a hopeless slave. so now i am to end it all, having written a full account for the information or the contemptuous amusement of my fellow-men. often i ask myself if it could not all have been a pure phantasm- a mere freak of fever as i lay su

HP LOVECRAFT HERBERT WEST REANIMATOR

eleven, but i did not sleep well. bolton had a surprisingly good police force for so small a town, and i could not help fearing the mess which would ensue if the affair of the night before were ever tracked down. it might mean the end of all our local work- and perhaps prison for both west and me. i did not like those rumours of a fight which were floating about. after the clock had struck three the moon shone in my eyes, but i turned over without rising to pull down the shade. then came the steady rattling at the back door. i lay still and somewhat dazed, but before long heard west s rap on my door. he was clad in dressing-gown and slippers, and had in his hands a revolver and an electric flashlight. from the revolver i knew that he was thinking more of the crazed italian than of the pol

pered "it wouldn t do not to answer it anyway, and it may be a patient- it would be like one of those fools to try the back door" so we both went down the stairs on tiptoe, with a fear partly justified and partly that which comes only from the soul of the weird small hours. the rattling continued, growing somewhat louder. when we reached the door i cautiously unbolted it and threw it open, and as the moon streamed revealingly down on the form silhouetted there, west did a peculiar thing. despite the obvious danger of attracting notice and bringing down on our heads the dreaded police investigation- a thing which after all was mercifully averted by the relative isolation of our cottage- my friend suddenly, excitedly, and unnecessarily emptied all six chambers of his revolver into the noctur

HP LOVECRAFT HYPNOS

ch terms can be applied to analogous qualities in a non-material sphere. i had, i felt, been halted by a barrier which my friend and leader had successfully passed. struggling anew, i came to the end of the drug-dream and opened my physical eyes to the tower studio in whose opposite corner reclined the pallid and still unconscious form of my fellow dreamer, weirdly haggard and wildly beautiful as the moon shed gold-green light on his marble features. then, after a short interval, the form in the corner stirred; and may pitying heaven keep from my sight and sound another thing like that which took place before me. i cannot tell you how he shrieked, or what vistas of unvisitable hells gleamed for a second in black eyes crazed with fright. i can only say that i fainted, and did not stir till

HP LOVECRAFT THE CALL OF CTHULHU

ghing maniac by his side. he did not try to navigate after the first bold flight; for the reaction had taken something out of his soul. then came the storm of 2 april, and a gathering of the clouds about his consciousness. there is a sense of spectral whirling through liquid gulfs of infinity, of dizzying rides through reeling universes on a comet's tail, and of hysterical plunges from the pit to the moon and from the moon back again to the pit, all livened by a cachinnating chorus of the distorted, hilarious elder gods and the green, bat-winged mucking imps of tartarus. out of that dream came rescue- the vigilant the viceadmiralty court, the streets of dunedin, and the long voyage back home to the old house by the egeberg he could not tell -they would think him mad. he would write of what

HP LOVECRAFT THE CRAWLING CHAOS

to help them now. so the ocean ate the last of the land and poured into the smoking gulf, thereby giving up all it had ever conquered. from the new-flooded lands it flowed again, uncovering death and decay; and from its ancient and immemorial bed it trickled loathsomely, uncovering nighted secrets of the years when time was young and the gods unborn. above the waves rose weedy remembered spires. the moon laid pale lilies of light on dead london, and paris stood up from its damp grave to be sanctified with star-dust. then rose spires and monoliths that were weedy but not remembered; terrible spires and monoliths of lands that men never knew were lands. there was not any pounding now, but only the unearthly roaring and hissing of waters tumbling into the rift. the smoke of that rift had cha

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

old. very odd and ugly were these beings, as indeed are most beings of a world yet inchoate and rudely fashioned. it is written on the brick cylinders of kadatheron that the beings of lb were in hue as green as the lake and the mists that rise above it; that they had bulging eyes, pouting, flabby lips, and curious ears, and were without voice. it is also written that they descended one night from the moon in a mist; they and the vast still lake and gray stone city lb. however this may be, it is certain that they worshipped a sea-green stone idol chiseled in the likeness of bokrug, the great water-lizard; before which they danced horribly when the moon was gibbous. and it is written in the papyrus of ilarnek, that they one day discovered fire, and thereafter kindled flames on many ceremonia

ed the crowning dish as it awaited them on golden platters, others feasted elsewhere. in the tower of the great temple the priests held revels, and in pavilions without the walls the princes of neighboring lands made merry. and it was the high-priest gnai-kah who first saw the shadows that descended from the gibbous moon into the lake, and the damnable green mists that arose from the lake to meet the moon and to shroud in a sinister haze the towers and the domes of fated sarnath. thereafter those in the towers and without the walls beheld strange lights on the water, and saw that the gray rock akurion, which was wont to rear high above it near the shore, was almost submerged. and fear grew vaguely yet swiftly, so that the princes of ilarnek and of far rokol took down and folded their tents

HP LOVECRAFT THE LURKING FEAR

stly with the slopes of cone mountain and maple hill where they overlook the unfortunate hamlet, and i gave particular attention to the loose earth of the landslide region on the latter eminence. the afternoon of my search brought nothing to light, and dusk came as i stood on maple hill looking down at the hamlet and across the valley to tempest mountain. there had been a gorgeous sunset, and now the moon came up, nearly full and shedding a silver flood over the plain, the distant tant mountainside, and the curious low mounds that rose here and there. it was a peaceful arcadian scene, but knowing what it hid i hated it. i hated the mocking moon, the hypocritical plain, the festering mountain, and those sinister mounds. everything seemed to me tainted with a loathsome contagion, and inspire

on to reach the innermost secret of the fear, which i had once more come to deem definite, material, and organic. my indecisive speculation whether to explore the passage alone and immediately with my pocket-light or to try to assemble a band of squatters for the quest, was interrupted after a time by a sudden rush of wind from the outside which blew out the candle and left me in stark blackness. the moon no longer shone through the chinks and apertures above me, and with a sense of fateful alarm i heard the sinister and significant rumble of approaching thunder. a confusion of associated ideas possessed my brain, leading me to grope back toward the farthest corner of the cellar. my eyes, however, never turned away from the horrible opening at the base of the chimney; and i began to get gl

HP LOVECRAFT THE MUSIC OF ERICH ZANN

ark house; racing mindlessly out into the narrow, steep, and ancient street of steps and tottering houses; clattering down steps and over cobbles to the lower streets and the putrid canyon-walled river; panting across the great dark bridge to the broader, healthier streets and boulevards we know; all these are terrible impressions that linger with me. and i recall that there was no wind, and that the moon was out, and that all the lights of the city twinkled. despite my most careful searches and investigations, i have never since been able to find the rue d auseil. but i am not wholly sorry; either for this or for the loss in undreamable abysses of the closely-written sheets which alone could have explained the music of erich zann. 1998-1999 william johns last modified: 12/18/1999 18:43:1t

HP LOVECRAFT THE NAMELESS CITY

loss in undreamable abysses of the closely-written sheets which alone could have explained the music of erich zann. 1998-1999 william johns last modified: 12/18/1999 18:43:1the nameless city by h.p. lovecraft written january 1921 published november 1921 in the wolverine, no. 11: 3-15. when i drew nigh the nameless city i knew it was accursed. i was traveling in a parched and terrible valley under the moon, and afar i saw it protruding uncannily above the sands as parts of a corpse may protrude from an ill-made grave. fear spoke from the age-worn stones of this hoary survivor of the deluge, this great-grandfather of the eldest pyramid; and a viewless aura repelled me and bade me retreat from antique and sinister secrets that no man should see, and no man else had dared to see. remote in the

so long ago. the antiquity of the spot was unwholesome, and i longed to encounter some sign or device to prove that the city was indeed fashioned by mankind. there were certain proportions and dimensions in the ruins which i did not like. i had with me many tools, and dug much within the walls of the obliterated edifices; but progress was slow, and nothing significant was revealed. when night and the moon returned i felt a chill wind which brought new fear, so that i did not dare to remain in the city. and as i went outside the antique walls to sleep, a small sighing sandstorm gathered behind me, blowing over the grey stones though the moon was bright and most of the desert still. i awakened just at dawn from a pageant of horrible dreams, my ears ringing as from some metallic peal. i saw t

, finding more vague stones and symbols, though nothing more definite than the other temple had contained. the room was just as low, but much less broad, ending in a very narrow passage crowded with obscure and cryptical shrines. about these shrines i was prying when the noise of a wind and my camel outside broke through the stillness and drew me forth to see what could have frightened the beast. the moon was gleaming vividly over the primitive ruins, lighting a dense cloud of sand that seemed blown by a strong but decreasing wind from some point along the cliff ahead of me. i knew it was this chilly, sandy wind which had disturbed the camel and was about to lead him to a place of better shelter when i chanced to glance up and saw that there was no wind atop the cliff. this astonished me a

ed sand. i would have entered had not the terrific force of the icy wind almost quenched my torch. it poured madly out of the dark door, sighing uncannily as it ruffled the sand and spread among the weird ruins. soon it grew fainter and the sand grew more and more still, till finally all was at rest again; but a presence seemed stalking among the spectral stones of the city, and when i glanced at the moon it seemed to quiver as though mirrored in unquiet waters. i was more afraid than i could explain, but not enough to dull my thirst for wonder; so as soon as the wind was quite gone i crossed into the dark chamber from which it had come. this temple, as i had fancied from the outside, was larger than either of those i had visited before; and was presumably a natural cavern since it bore wi

HP LOVECRAFT THE OUTSIDER

heavy slab from falling back into place, but failed in the latter attempt. as i lay exhausted on the stone floor i heard the eerie echoes of its fall, hoped when necessary to pry it up again. believing i was now at prodigious height, far above the accursed branches of the wood, i dragged myself up from the floor and fumbled about for windows, that i might look for the first time upon the sky, and the moon and stars of which i had read. but on every hand i was disappointed; since all that i found were vast shelves of marble, bearing odious oblong boxes of disturbing size. more and more i reflected, and wondered what hoary secrets might abide in this high apartment so many aeons cut off from the castle below. then unexpectedly my hands came upon a doorway, where hung a portal of stone, rough

tranquilly through an ornate grating of iron, and down a short stone passageway of steps that ascended from the newly found doorway, was the radiant full moon, which i had never before seen save in dreams and in vague visions i dared not call memories. fancying now that i had attained the very pinnacle of the castle, i commenced to rush up the few steps beyond the door; but the sudden veiling of the moon by a cloud caused me to stumble, and i felt my way more slowly in the dark. it was still very dark when i reached the grating- which i tried carefully and found unlocked, but which i did not open for fear of falling from the amazing height to which i had climbed. then the moon came out. most demoniacal of all shocks is that of the abysmally unexpected and grotesquely unbelievable. nothing

i returned to the churchyard place of marble and went down the steps i found the stone trap-door immovable; but i was not sorry, for i had hated the antique castle and the trees. now i ride with the mocking and friendly ghouls on the night-wind, and play by day amongst the catacombs of nephren-ka in the sealed and unknown valley of hadoth by the nile. i know that light is not for me, save that of the moon over the rock tombs of neb, nor any gaiety save the unnamed feasts of nitokris beneath the great pyramid; yet in my new wildness and freedom i almost welcome the bitterness of alienage. for although nepenthe has calmed me, i know always that i am an outsider; a stranger in this century and among those who are still men. this i have known ever since i stretched out my fingers to the abomin

HP LOVECRAFT THE QUEST OF IRANON

d the stranger whence he had come and what were his name and fortune. so the youth answered "i am iranon, and come from aira, a far city that i recall only dimly but seek to find again. i am a singer of songs that i learned in the far city, and my calling is to make beauty with the things remembered of childhood. my wealth is in little memories and dreams, and in hopes that i sing in gardens when the moon is tender and the west wind stirs the lotus-buds" when the men of teloth heard these things they whispered to one another; for though in the granite city there is no laughter or song, the stern men sometimes look to the karthian hills in the spring and think of the lutes of distant oonai whereof travellers have told. and thinking thus, they bade the stranger stay and sing in the square be

he myrrh in his hair, nor his chaplet of vine-leaves, nor the youth in his golden voice. at evening iranon sang, and while he sang an old man prayed and a blind man said he saw a nimbus over the singer's head. but most of the men of teloth yawned, and some laughed and some went to sleep; for iranon told nothing useful, singing only his memories, his dreams, and his hopes "i remember the twilight, the moon, and soft songs, and the window where i was rocked to sleep. and through the window was the street where the golden lights came, and where the shadows danced on houses of marble. i remember the square of moonlight on the floor, that was not like any other light, and the visions that danced on the moonbeams when my mother sang to me. and too, i remember the sun of morning bright above the

ll romnod was now not so small, and spoke deeply instead of shrilly, though iranon was always the same, and decked his golden hair with vines and fragrant resins found in the woods. so it came to pass that romnod seemed older than iranon, though he had been very small when iranon had found him watching for green budding branches in teloth beside the sluggish stone-banked zuro. then one night when the moon was full the travellers came to a mountain crest and looked down upon the myriad light of oonai. peasants had told them they were near, and iranon knew that this was not his native city of aira. the lights of oonai were not like those of aira; for they were harsh and glaring, while the lights of aira shine as softly and magically as shone the moonlight on the floor by the window where ira

of the stranger's face, and his golden hair, and his crown of vine-leaves. but he was old, and shook his head as he replied "o stranger, i have indeed heard the name of aira, and the other names thou hast spoken, but they come to me from afar down the waste of long years.i heard them in my youth from the lips of a playmate, a beggar's boy given to strange dreams, who would weave long tales about the moon and the flowers and the west wind. we used to laugh at him, for we knew him from his birth though he thought himself a king's son. he was comely, even as thou, but full of folly and strangeness; and he ranaway when small to find those who would listen gladly to his songs and dreams. how often hath he sung to me of lands that never were, and things that never can be! of aira did he speak m

at never can be! of aira did he speak much; of aira and the river nithra, and the falls of the tiny kra. there would he ever say he once dwelt as a prince, though here we knew him from his birth.nor was there ever a marble city of aira, or those who could delight in strange songs, save in the dreams of mine old playmate iranon who is gone" and in the twilight, as the stars came out one by one and the moon cast on the marsh a radiance like that which a child sees quivering on the floor as he is rocked to sleep at evening, there walked into the lethal quicksands a very old man in tattered purple, crowned wiht whithered vine-leaves and gazing ahead as if upon the golden domes of a fair city where dreams are understood. that night something of youth and beauty died in the elder worbethe shadow

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

ngly. one side of the cobblestoned open space was the straight line of the river; the other was a semicircle of siant-roofed brick buildings of about the 1800 period, from which several streets radiated away to the southeast, south, and southwest. lamps were depressingly few and small- all low-powered incandescents- and i was glad that my plans called for departure before dark, even though i knew the moon would be bright. the buildings were all in fair condition, and included perhaps a dozen shops in current operation; of which one was a grocery of the first national chain, others a dismal restaurant, a drug store, and a wholesale fish-dealer's office, and still another, at the eastward extremity of the square near the river an office d the town's only industry- the marsh refining company

en me in them days, when i seed things at night aout to sea from the cupalo top o' my haouse. oh, i kin tell ye' little pitchers hev big ears, an' i wa'n't missin' nothin' o' what was gossiped abaout cap'n obed an' the folks aout to the reef! heh, heh, heh! haow abaout the night i took my pa's ship's glass up to the cupalo an' seed the reef a-bristlin' thick with shapes that dove off quick soon's the moon riz? obed an' the folks was in a dory, but them shapes dove off the far side into the deep water an' never come up. haow'd ye like to be a little shaver alone up in a cupola a-watchin' shapes as wa'n't human shapes .heh. heh, heh, heh" the old man was getting hysterical, and i began to shiver with a nameless allarm. he laid a gnarled claw on my shoul-der, and it seemed to me that its shak

odd intervals, was uttering an unmuffled or intelligible vocal sound. as i moved the furniture and rushed toward the windows i heard a frightful scurrying along the corridor toward the room north of me, and perceived that the southward battering had ceased. plainly, most of my opponents were about to concentrate against the feeble connecting door which they knew must open directly on me. outside, the moon played on the ridgepole of the block below, and i saw that the jump would be desperately hazardous because of the steep surface on which i must land. surveying the conditions, i chose the more southerly of the two windows as my avenue of escape; planning to land on the inner slope of the roof and make for the nearest sky-light. once inside one of the decrepit brick structures i would have

oping toward the street, i opened a door off the hall and came upon an empty room with closely shuttered but sashless windows. fumbling in the rays of my flashlight, i found i could open the shutters; and in another moment had climbed outside and was fully closing the aperture in its original manner. i was now in washington street, and for the moment saw no living thing nor any light save that of the moon. from several directions in the distance, however, i could hear the sound of hoarse voices, of footsteps, and of a curious kind of pattering which did not sound quite like footsteps. plainly i had no time to lose. the points of the compass were clear to me, and i was glad that all the street lights were turned off, as is often the custom on strongly moonlit nights in prosperous rural regi

was still inhabited, as attested by curtains at the window; but there were no lights within, and i passed it without disaster. in babson street, which crossed federal and might thus reveal me to the searchers, i clung as closely as possible to the sagging, uneven buildings; twice pausing in a doorway as the noises behind me momentarily increased. the open space ahead shone wide and desolate under the moon, but my route would not force me to cross it. during my second pause i began to detect a fresh distribution of vague sounds; and upon looking cautiously out from cover beheld a motor car darting across the open space, bound outward along eliot street, which there intersects both babson and lafayette. as i watched- choked by a sudden rise in the fishy odour after a short abatement- i saw a

HP LOVECRAFT THE STREET

re cobblestones over which clattered many a blooded horse and rumbled many a gilded coach; and brick sidewalks with horse blocks and hitching-posts. there were in that street many trees: elms and oaks and maples of dignity; so that in the summer, the scene was all soft verdure and twittering bird-song. and behind the houses were walled rose-gardens with hedged paths and sundials, where at evening the moon and stars would shine bewitchingly while fragrant blossoms glistened with dew. so the street dreamed on, past wars, calamities, and change. once, most of the young men went away, and some never came back. that was when they furled the old flag and put up a new banner of stripes and stars. but though men talked of great changes, the street felt them not, for its folk were still the same, s

calamities, and change. once, most of the young men went away, and some never came back. that was when they furled the old flag and put up a new banner of stripes and stars. but though men talked of great changes, the street felt them not, for its folk were still the same, speaking of the old familiar things in the old familiar accounts. and the trees still sheltered singing birds, and at evening the moon and stars looked down upon dewy blossoms in the walled rose-gardens. in time there were no more swords, three-cornered hats, or periwigs in the street. how strange seemed the inhabitants with their walking-sticks, tall beavers, and cropped heads! new sounds came from the distance first strange puffings and shrieks from the river a mile away, and then, many years later, strange puffings an

HP LOVECRAFT THE TERRIBLE OLD MAN

ll of their host s grounds. desire to avoid needless explanations in case of unexpected police intrusions prompted these plans for a quiet and unostentatious departure. as prearranged, the three adventurers started out separately in order to prevent any evil-minded suspicions afterward. messrs. ricci and silva met in water street by the old man s front gate, and although they did not like the way the moon shone down upon the painted stones through the budding branches of the gnarled trees, they had more important things to think about than mere idle superstition. they feared it might be unpleasant work making the terrible old man loquacious concerning his hoarded gold and silver, for aged sea-captains are notably stubborn and perverse. still, he was very old and very feeble, and there were

HP LOVECRAFT THE THING IN THE MOONLIGHT

f the motorman. then i sat down in one of the cross seats of the vehicle. presently i heard a swishing in the sparse grass toward the left, and saw the dark forms of two men looming up in the moonlight. they had the regulation caps of a railway company, and i could not doubt but that they were conductor and motorman. then one of them sniffed with singular sharpness, and raised his face to howl to the moon. the other dropped on all fours to run toward the car. i leaped up at once and raced madly out of that car and across endless leagues of plateau till exhaustion forced me to stop--doing this not because the conductor had dropped on all fours, but because the face of the motorman was a mere white cone tapering to one blood-red-tentacle. i was aware that i only dreamed, but the very awarene

HP LOVECRAFT THE TREE

lla. close by is a tomb, once beautiful with the sublimest sculptures, but now fallen into as great decay as the house. at one end of that tomb, its curious roots displacing the time-stained blocks of panhellic marble, grows an unnaturally large olive tree of oddly repellent shape; so like to some grotesque man, or death-distorted body of a man, that the country folk fear to pass it at night when the moon shines faintly through the crooked boughs. mount maenalus is a chosen haunt of dreaded pan, whose queer companions are many, and simple swains believe that the tree must have some hideous kinship to these weird panisci; but an old bee-keeper who lives in the neighboring cottage told me a different story. many years ago, when the hillside villa was new and resplendent, there dwelt within i

HP LOVECRAFT THE WHITE SHIP

metimes at night the deep waters of the sea have grown clear and phosphorescent, to grant me glimpses of the ways beneath. and these glimpses have been as often of the ways that were and the ways that might be, as of the ways that are; for ocean is more ancient than the mountains, and freighted with the memories and the dreams of time. out of the south it was that the white ship used to come when the moon was full and high in the heavens. out of the south it would glide very smoothly and silently over the sea. and whether the sea was rough or calm, and whether the wind was friendly or adverse, it would always glide smoothly and silently, its sails distant and its long strange tiers of oars moving rhythmically. one night i espied upon the deck a man, bearded and robed, and he seemed to beck

s rough or calm, and whether the wind was friendly or adverse, it would always glide smoothly and silently, its sails distant and its long strange tiers of oars moving rhythmically. one night i espied upon the deck a man, bearded and robed, and he seemed to beckon me to embark for far unknown shores. many times afterward i saw him under the full moon, and never did he beckon me. very brightly did the moon shine on the night i answered the call, and i walked out over the waters to the white ship on a bridge of moonbeams. the man who had beckoned now spoke a welcome to me in a soft language i seemed to know well, and the hours were filled with soft songs of the oarsmen as we glided away into a mysterious south, golden with the glow of that full, mellow moon. and when the day dawned, rosy and

d with the lethal, charnel odor of plague-stricken towns and uncovered cemeteries. and as we sailed madly away from that damnable coast the bearded man spoke at last, saying "this is xura, the land of pleasures unattained. so once more the white ship followed the bird of heaven, over warm blessed seas fanned by caressing, aromatic breezes. day after day and night after night did we sail, and when the moon was full we would listen to soft songs of the oarsmen, sweet as on that distant night when we sailed away from my far native land. and it was by moonlight that we anchored at last in the harbor of sona-nyl, which is guarded by twin headlands of crystal that rise from the sea and meet in a resplendent arch. this is the land of fancy, and we walked to the verdant shore upon a golden bridge

when i had left it at the hour i sailed away. with the dawn i descended the tower and looked for wreckage upon the rocks, but what i found was only this: a strange dead bird whose hue was as of the azure sky, and a single shattered spar, of a whiteness greater than that of the wave-tips or of the mountain snow. and thereafter the ocean told me its secrets no more; and though many times since has the moon shone full and high in the heavens, the white ship from the south came never again. 1998-1999 william johns last modified: 12/18/1999 18:4618through the gates of the silver key by h.p. lovecraft written 1932- first published in weird tales, july 1934. chapter one in a vast room hung with strangely figured arras and carpeted with bonkhata rugs of impressive age and workmanship, four men we

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

o stable form or position, but only such shifting hints of form and position as his whirling fancy supplied. he had wished to find the enchanted regions of his boyhood dreams, where galleys sail up the river oukranos past the gilded spires of thran, and elephant caravans tramp through perfumed jungles in kied, beyond forgotten palaces with veined ivory columns that sleep lovely and unbroken under the moon. now, intoxicated with wider visions, he scarcely knew what he sought thoughts of infinite and blasphemous daring rose in his mind, and he knew he would face the dreaded guide without fear, asking monstrous and terrible things of him. all at once the pageant of impressions seemed to achieve a vague kind of stabilization. there were great masses of towering stone, carven into alien and inc

HP LOVECRAFT WHAT THE MOON BRINGS

wami" a criminal with designs on randolph carter's estate. but the autopsy said that aspinwall had died of shock. was it rage alone which caused it? and some things in that story. in a vast room hung with strangely figured arras and filled with olibanum fumes, etienne laurent de marigny often sits listening with vague sensations to the abnormal rhythm of that hieroglyphed, coffin-shaped cloocwhat the moon brings by h.p. lovecraft written 5 june 1922 published may 1923 in the national amateur, vol. 45, no. 5, page 9 i hate the moon- i am afraid of it- for when it shines on certain scenes familiar and loved it sometimes makes them unfamiliar and hideous. it was in the spectral summer when the moon shone down on the old garden where i wandered; the spectral summer of narcotic flowers and humi

bade me follow, nor did i cease my steps till the stream became a river, and joined amidst marshes of swaying reeds and beaches of gleaming sand the shore of a vast and nameless sea. upon that sea the hateful moon shone, and over its unvocal waves weird perfumes breeded. and as i saw therein the lotos-faces vanish, i longed for nets that i might capture them and learn from them the secrets which the moon had brought upon the night. but when that moon went over to the west and the still tide ebbed from the sullen shore, i saw in that light old spires that the waves almost uncovered, and white columns gay with festoons of green seaweed. and knowing that to this sunken place all the dead had come, i trembled and did not wish again to speak with the lotos-faces. yet when i saw afar out in the

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

eing witchy, it's a full-time job, and you need protection at all times. always wear your ring while casting spells. always work a spell at the same hour of day and if possible in the same location, because it's the repetition of the spell that will insure the success of it. 2. isis full-moon ring there is one variation on this chant: pledging the new sorcerer not to the cosmos in general, but to the moon, which is said to influence the emotions of women- and indeed does, considering the menstrual calendar and the changes in feelings it brings about from cycle to cycle. not even my greatgrandmother remembered why variations in chants exist- it's just that witches always have done it one way or another. isis is the ancient goddess of the moon whose magic, when all is lost and you have gone

called her name. for beginning sorcerers no attempt should be made to cast a spell, perform a ritual, work a charm, enchant or fascinate without the protection of the ring described, called a full moon ring. the birthstone is said to offer the most protection. however, the stone that you associate with your moonsign is also highly effective. the chant variation is "in the name of isis, goddess of the moon, i offer my energies as a gift of the cosmos; my soul belongs to the wind. i am the cosmos; i am the wind" witchcraft can be a comforting modus operandi. in spell casting, the ritual is performed in a forceful attempt to alter a moment in time, by creating a vibration within the environment that in turn will set into motion a series of events leading ultimately to the desired conclusion

h 21, the vernal equinox; june 21, the summer solstice; september 21, the autumnal equinox; and december 21, the winter solstice. get a current calendar and find out the first day of spring; certain spells are cast the night before. also important are the nights before the first day of summer, autumn and winter. there seems to be more force to spells cast at these times. another thing to watch is the moon. new and full-moon days are very effective for spellcasting. use the new moon for beginnings and the full moon for endings- either for romance. the moon dates give you twenty-four good spell days a year. the special dates and festivals give you another eight. that's thirty-two spell days a year, which ought to keep anybody hopping. the new moon is when the moon is dark, and anything you d

ther for romance. the moon dates give you twenty-four good spell days a year. the special dates and festivals give you another eight. that's thirty-two spell days a year, which ought to keep anybody hopping. the new moon is when the moon is dark, and anything you do at the new moon should be something that you want quick results from because it's bound to happen in the next two weeks. by the time the moon is full you should get what you want. usually the new moon spell is used for quick attractions. they're not days to use for your whole life-span project. use the vernal equinox for the life pattern and the new moon for fun and games. 8. the money increase spell here's one that's fun, but it's not a moon spell: the money increase spell. cast this at one minute after midnight on any one of

thing is about. seeing yourself puts you more in contact with yourself. we all live up in the back of our heads somewhere, but if we can become accustomed to looking at ourselves, thinking aloud, we get to know ourselves better. and what we know, we control. mirrors are very important in witchcraft. there's another thing single people can do with a mirror on halloween. go out to where you can see the moon and put your back to it so the reflection of its light will fall on the mirror. then light a candle and put it in front of your face so you can see your face with the moon behind you. over your shoulder will appear an image of the person you are going to marry. 12. emotional bondage spell if your partner is sexy but projects little emotional warmth, then you must try the emotional bondage

INFERNAL UNION

is the male serpent who possessed adam in the garden of eden in order to copulate with eve. in the christian apocalypse, and in thelema, he is the beast and the mate of babalon. in the kabbala, samael is the prince of the qlippoth, the inverse side of the tree of life and mate of lilith the queen of the qlippoth (lilith and babalon being the same. he is the infernal sun(night and fire) and she is the moon. samael is the source of all demonic energy. his title samael the black refers to his sinister nature and is connected to the sinister nature of nature itself. though it would be a mystery to some, he like shaitan is so intimately involved in nature, that the manifestation of his creative will, his essence, is that of both creation and destruction; the sun, of fire and force. these qualit

ing a goddess/spirit of the night/air whether in sumerian/assyrian/babylonian or cainanite mythology. lilith is the queen of demons and the wife of samael, from whom came the succubi. she is the infernal moon and queen of the infernal sabbat. she does have a lighter side as well, that of being a protectress to mothers and children. her nature is that of feminine fertility,seduction ,the cycles of the moon, and perhaps one of the reasons she is considered evil being her ability to seduce, to take what she wishes, and disregard those who displease her. she is feminine strength and individualized focus. as samael is considered, according to gender, to be the daemon of wizards and warlocks, lilith is the patroness and queen of witches. through lesser black magick as well as dream magick (daysi

INITIATION INTO HERMETICS

representing the sign of the akasa principle above the magician s head, with an invisible ribbon for a crown, there is a gold-edged silvery white lotus flower as a sign of the divinity. in the inside there is the ruby red philosophers stone symbolizing the quintessence of the whole hermetic science. on the right side in the background there is the sun, yellow like gold and on the left side we see the moon, silvery-white, expressing plus and minus in the macro- and microcosm, the electrical and magnetical fluids. above the lotus flower, creation has been symbolized by a ball, in the interior of which are represented the procreative positive and negative forces which stand for the creating act of the universe. the eternal, the infinite, the boundless, and the uncreated have been expressed sy

er by ascending straight as a dart from the earth, concentrating on the sphere his wishes to visit, and according to his will, being attracted by the sphere. as there does not exist any perception of time and space for his spirit, he can visit any sphere instantly, either alone or in the company of his leader. according to the quabbalistic tree of life, he will reach in turns, first the sphere of the moon, next the one of mercury, then that of venus, of the sun, mars, jupiter and finally the sphere of saturn. on all spheres he will meet the organisms living there, and he will learn to know all about their laws and secrets. if the magician has gone so far as to be able to visit the universe, that is the spheric planetary system of the organisms and to master it, his mental training is compl

iritualistic mediums and somnambulists where the electric fluid is abolished by trance and the magnetic fluid is increased in return. in consequence of the sudden loss of the electric fluid when asleep, moonstruck people may be observed to climb a wall like a fly or to move about on the roof or a house or on a wire. the magnetic overloading of moonstruck subjects can be traced to the influence of the moon; that is why somnambulism is called moon-madness. in any case, this condition is a disharmony, a disturbance of the electromagnetic fluid, and consequently a pathological state or an illness. a person afflicted in this manner can be treated only by harmonizing the electric fluid, which has to be increased in the body. this summarized interpretation of the levitation phenomenon should suff

INVOCATION OF THE ADVERSARY

ladies of the meadow, to the good folk of the blood-acre. hail to the thrice-great wanderer, whose faith doth lie beneath his heel. thrice blessed, thrice cursed, thrice cunning be! in the name of our lady. so mote it be! aotinvocation of the adversary by akhtya seker arimanius (michael ford) october 2002 the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and

f the nine gates and seven points of the dragon! i go now between and beyond, within and without! upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light eclipse now the face of god that i become in this darkened image- by this circle i do become by the flame i do emerge i am by form the peacock ang

ce of god that i become in this darkened image- by this circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kingdom of incubi and succubi, the nourish their desires in the blood of the moon, lilitu az drakul so it is done! commentary the ritual of the adversary is a dual rite which explores, encircles and announces command over the entire approximation of self. while the rite is called for as one being conducted at both noon and midnight, the sorcerer may choose to conduct both the noon (light) and midnight (darkness) points at both hours, as an further focused point of enso

IRISH WITCHCRAFT AND DEMONOLOGY

hich time, no doubt, the wind had subsided! much in the same strain might be added, but, lest we should weary our readers, we shall content ourselves with giving two more marvellous relations from this particular period so full of the marvellous. o'daly in his history of the geraldines relates that during the siege of limerick three portents appeared. the first was a luminous globe, brighter than the moon and little inferior to the sun, which for two leagues and a half shed a vertical light on the city, and then faded into darkness over the enemy's camp; the second was the apparition of the virgin, accompanied by several of the saints; and the third was a lusus natur, of the siamese-twins type: all three of which o'daly interprets to his own satisfaction. the first of these was some form o

ISIS UNVEILED

88. l. jaoouiot: ckritiiut ti u ckriit, p. 339. digitizecoy google isis unveiled pull to pieces than to build up. is nowhere truer than in matters affecting the archaeology and history of india* babylonia happened to be situated on the way of the great stream of the earliest hindfl emigration, and the babylonians were one of the first peoples benefited thereby" these khaldi were the worshipers of the moon-god, deus-lunus, from which fact we may infer that the akkadi- ans if such must be their name: belonged to the race of the kings of the moon, whom tradition shows as having reigned in praydga now allah&bad. with them the trinity of deus-lunus was manifested in the three lunar phases, completing the quaternary with the fourth, and typi- fying the death of the moon-god in its gradual waning

author of demonologia "has discovered the ori^ of the inquisition in the terres- trial paradise, and presumes to allege that god was the first who began the functions of an inquisitor over cain and the workmen of babel? nowhere during the middle ages were the arts of magic and sorcery 123. demenoutgia, p. 3 digitizecoy google 00 isis unveiled more pracused by the dergy than in spun and portugal. the moon were profoundly versed in the occult sciences, and at ttdedo, seville, and salamanca there were, once upon a time, great schools of magic. the kabalists of the latter town were skilled in ail the abstruse sciences; they knew the virtues of precious stones and other minerals, and had ex- tracted from alchemy its most profound secrets. the authentic documents pertaining to the great trial o

r the understanding (nous) as far exceeds the soul, as the soul is better and diviner than the body. now this composition of the soul c^ir) with the understanding (i vc) makes reason; and with the body, passion; of which the one is the beginning or principle of pleasure and pain, and the other of virtue and vice. of these three parts conjoined and compacted together, the earth has given the body, the moon the soul, and the sun the undo^tanding to the generauon of man. 729. ftuuich: senlimmu conetmin^ niiitte, iv, iv, vii. digitizecoy google 284 isis dnvbiled" now of the deaths we die, the one twtket man two of three, and the other, one of [out of] two. the former is in the region and jurisdictiob of demeter, whence the name given to the mysteries, rtatnu, resembled that given to death, rix

niiitte, iv, iv, vii. digitizecoy google 284 isis dnvbiled" now of the deaths we die, the one twtket man two of three, and the other, one of [out of] two. the former is in the region and jurisdictiob of demeter, whence the name given to the mysteries, rtatnu, resembled that given to death, rixnn. the athenians also heretofore called the deceased sacred to demeter. as for the other death, it is in the moon or region of persephone. and as with the one the terrestrial, so with the other the celestial hermes doth dwell. this suddenly and with violence plucks the soul from the body; but proserpina mildly and in a long time disjoins the understanding from the soul. for this reason she is called monogenei, only-begotten, or rather begetting one alone; for the better part of man becomes alone when

itm. the soul being moulded and formed by the understanding (vovr, and itself moulding and forming the body by embracing it on every side, receives from it an impression and form; so that although it be separated both from the understanding and the body, it nevertheless so retains still its figure and resemblance for a long time, that it may with good right be called its image "and of these souls the moon is the element, because souls resolve into her, as the bodies of the deceased do into earth. those, indeed, who have been virtuous and honest, living a quiet and philosophical life, with- out embroiling themselves in troublesome affairs, are quickly resolved; because being left by the ntnu, understanding, and no longer using the cotporeal passions, they incontinently vanish away' we find

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

the judicious consideration of close and experienced observers. fig. 8. the templar banner: the famous beauseant. fig. 9. fig. 8 is the symbol, or hook, of saturn, the colour of whom, in the heraldic configuration, is sab, sable, or black, divided, party per pale, with the opening light of the first crescent moon of the post-diluvian world* fig. 9 is the same* the shining star as the harbinger in the moon's embrace. meaning the divine post-diluvian remission and reconciliation. thus the sublime mahometan mythic device or cognisance the crescent of the new moon (lying on her back, and the shining star in this display: or rather the new moon, as thus" the beaus ant of the templars. 51 grandly mystic banner, denominated beaus ant( beau- s ant, revealing a whole occult theosophy to the initiat

, in the original of the campaniles of the italians, in the tower of st. mark at venice, in the flame-shaped or pyramidal (pyr is the greek for fire) architecture of the egyptians (which is the parent of all that is called architecture, we see the recurring symbol. all the minarets that, in the eastern sunshine, glisten through the land of the moslem; indeed, his two-horned crescent, equally with the moon, or disc, or two-pointed globe of the sidonian ashtaroth (after whose forbidden worship solomon, the wisest of mankind, in his defection from the god of his fathers, evilly thirsted; also, the mystic discus, or round, of the egyptians, so continually repeated, and set, as it were, as the forehead-mark upon all the temples of the land of soothsayers and sorcerers, this egypt so profound in

referred to in other parts of this work. they were raised in the early religions, as the objects of a universal worship. all antiquaries know of what object the phallus stands as the symbolical representation. it needs not to be more particular here. the fleur-de-lis is a sacred symbol, descending from the chald ans, adopted by the egyptians, who converted it into the deified scarab the emblem of the moon-god; and it is perpetuated in that mystically magnificent badge of france, the female lily, or lis. all the proofs of this lie concealed in our genealogy of the fleur-de-lis (p. 40, pp. 182, 183, et seq; also post, and the flowers-de- luce, or the fleurs de-lis, passim. it means generation, or the vaunt realised of the turkish soldan, donec totum impleat orbem. the prince of wales s feath

ncer, moreover, is-termed the "gate of man; capricorn is the gate of the gods. these are platonic views, as macrobius declares. with the influences of the planets, saturn brings reason and intelligence; jupiter, power of action; mars governs the irascible principle, the sun produces sensation and speculation, venus inspires the appetites, mercury bestows the power of declaring and expressing, and the moon confers the faculty of generating and augmenting the body. the egyptian winged disc is a symbol of tat, taut, or thoth (plutarch, de iside et osiride. the lions heads, so frequently observable in the sculptures decorating fountains, bespeak the astral influences under leo, which produce the rains in the ardent month of july; and in this view they are regarded as the discharges of the sacr

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

JESSUP MK THE CASE FOR THE UFO

vote ourselves to the recent sightings and reports which have flooded newspaper offices, official bureaus of the government and, for some strange reason, airports (presumably, the public feels that anything which takes place in the air is the business of the airport) i have long been interested in the study of the unexplained areas of human existence, and as an astronomer with special interest in the moon, the early reports of flying saucers caught my attention. references in dusty volumes in the library of congress flashed through my mind, references i had noted years ago and which now, in the light of these developments, seemed to offer a new field of research, of analysis and co-relation which might throw light upon the matter. i began to ask myself questions and i began to see a shape

s of ice as having been produced by, or at least associated with intelligent entities. it was even necessary to consider various sources for the orbital ice, depending on whether it came from the exploded fifth planet, whether it was blasted off the earth by prehistoric atom scientists, whether it was detached from the earth by tidal action when the earth and moon were united, whether it fell off the moon, or just where did it come from? in sifting out these cases where intelligence seemed to be involved, we found the process to have certain resemblances to panning gold nuggets from alluvial gravel. at least if the nuggets were there, we had to do our own sifting. ed: the following has no obvious reference or necessary position. i am not adverse to saying that a force-field can make a man

stronomer could be a mistake or an illusion. but hundreds of sightings are involved, and dozens of serious, reliable astronomers. boy! if only he knew the thousands. many round things have been seen crossing the discs of the sun and moon, and some in space with no background. roundness implies spherical or discoid shapes. lights have been seen in space, some of them near mercury, venus, mars, and the moon, and some between us and those orbs, so that they might be on their surfaces. in the case of the moon, lights have been seen on the surface. there have been shadows on the moon and on the earth which could have been cast only by manipulated space contrivances. the advent of the great comets and the red spot on jupiter in the late 1870's was coincident with the mysterious appearance of a n

some between us and those orbs, so that they might be on their surfaces. in the case of the moon, lights have been seen on the surface. there have been shadows on the moon and on the earth which could have been cast only by manipulated space contrivances. the advent of the great comets and the red spot on jupiter in the late 1870's was coincident with the mysterious appearance of a new crater on the moon precisely the size of the ufo's seen by astronomers between the earth and the moon. the astronomers have seen two distinct classes of objects: the spherical, definitely outlined ones, and the hazy, nebulous ones. both have appeared to undergo intelligent manipulation and exhibit erratic motions. in all of these are features that have counterparts among the sightings listed by lay observer

belief that they are usually globular, sometime spindlelike, and that they are an indigenous part of earth-moon binary-planet system. i make this statement on the basis of hundreds of astronomical observations in which the rough determinations of parallax can be made. parallax shows these objects to be somewhere between a few hundred miles away and a maximum of something less than the distance of the moon. while i believe that these space islands probably use both earth and moon for their own convenience, i suggest that their most natural and permanent habitat is at the gravitational neutral of the earth-sun-moon, three-body system which is well within the orbit of the moon. why not, the neutral has less wearing effects on tissue, nerves& lets one live much, much longer. humans die due to

K AMBER THE BASICS OF MAGICK

! but our primary interest is astral projection proper, and mental projection to a lesser extent. astral and mental projection are not confined to the physical world. travel in the mental and astral realms is feasible, and often preferred. nor are astral and mental projection the basics of magick get any book for free on: www.abika.com 32 restricted to the realm of the earth (you could even go to the moon and planets. states of consciousness the electrical activity of the brain has been observed and classified with eeg (electroencephalograph) equipment; signals picked up from the scalp by electrodes, then filtered and amplified, drive a graph recorder. brain activity has been found to produce specific ranges for certain basic states of consciousness, as indicated in 'hz (hertz, or cycles/v

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

ded to it. e.g. sumerians honoured ca 1000 gods, about fifty of whom were considered the main gods, and especially important were seven gods. the great seven. the functions of different gods tended to vary by city states, but of the great seven an was universally the god of heaven, enlil. the god of air and earth, and enki. the god of water and wisdom; less important were utu. the sun god, nanna. the moon god, inanna. the goddess of love and war, and ninhursag, the mother of gods (kramer 1977: 122.130; 146.152. the name and status of the main god depended on who had the power. in sumerian times, the greatest god was an, whose son was enki. in the old babylonian period, of course, the city god of babylon, marduk became the main god and was also to be son of enki and grandson of an. as an wa

bed in depth by n. postgate, who brings out the division of zodiac into subzodiacs on this tablet, while these subzodiacs are connected to different towns, plants, trees and stones (postgate 1997: 219. 14 as we can see later, every planet could be connected to several gods; in table 3 are presented the strongest interconnections (based mainly on the akkadian material, because. except for the sun, the moon, and venus. we do not know about the state of matters in sumerian period; thus these three are also the only ones that have numerical counterparts in the assyrian tree of life. table 2. main gods of mesopotamia, the planets connected to them, and their portfolios by akkadian tradition. saturn is hard to interpret, as it is connected to ninurta, but this leads us through nabu straight to m

f sumer, all of them, by the gods of the lands, all of them; by the gods of heaven and earth (lindsay 1971: 42) planets are named first to stress their importance. a closer look reveals also that the god of a planet and its corresponding god are named separately in the list. first of all, this is valid about i.tar, but such splitting can be seen in case of four other planets with the exception of the moon and the sun. quite often, planet names tend to have the determinative of gods (kugler 1907: 62. thus we can suppose that except in the case of the moon and the sun we have to be much more careful about drawing strict connections between the planetary gods and planets than we would have thought initially. the same is suggested by brown: gmuch is said about planets grepresenting h or gstand

ten in different ways; and the meaning of a name can depend on its written form. for the sake of better understanding we shall add to the name of a celestial 16 body its number by gossmann fs catalogue in brackets (gossmann 1950. this classical catalogue contains the names of celestial bodies and related gods with data concerning them. e.g. mulgal (g62, akkadian kakkabu rabu ebig star f, can mean the moon, the bright star sirius, jupiter, saturn, and in astrological texts also a meteor. the combination mulrab-bu (g367) is pronounced and translated similarly to the previous one, but it means jupiter, venus, or the not too conspicious star oph in the constellation of ophiuchus (gossmann 1950: 18, 183. eplanet f can be met in three forms: dudu.idim, muludu.idim or mulbi-ib-bu. udu.idim, akkad

mentioned dudu.idim could also mark jupiter, venus, and mercury, but sometimes also mars, saturn, or even the constellation of scales. although theoretically it is possible to collect all planet names and gods related to them, their reading and interpretation have changed quite a lot in time (kugler 1907: 293; gossmann 1950; borger 1981; rochberg 1998: 28.29. sometimes, instead of naming the sun, the moon, and venus, a number as a symbol of the corresponding god is 17 used together with the determinative of the god (e.g. the sun is marked by d20) as has been pointed out by simo parpola fs new model of the assyrian tree of life (parpola 1998: 285, 289. all planets together can be met mainly in astrological texts and there they are arranged in order of their beneficial influence. the origina

KETAB E SIYAH

d to the speech of ashmedai, some cursing his words as treachery and reviling him who spoke them, some bemoaned his speech and mourned his passing from their number, but others looked up, bright with new purpose and understanding and praised the courage of their brother 50 with joyous hearts and silent lips. then from my brothers' midst, came another, a white goddess, endowed with the radiance of the moon and the bewitchments that the silver star commands, seizing hearts, stirring them to joyous passion and dull-aching melancholy, whose glamours and auguries have long been invoked by men to discern those deeds yet undone by the long workings of winged time and raise up shades of ancestors, long-stilled by death, and whose influence incites the harper's hand and poet's voice to play and sin

111 to the speech of ashmedai, some cursing his words as treachery and reviling him who spoke them, some bemoaned his speech and mourned his passing from their number, but others looked up, bright with new purpose and understanding and praised the courage of their brother with joyous hearts and silent lips. then from my brothers' midst, came another, a white goddess, endowed with the radiance of the moon and the bewitchments that the silver star commands, seizing hearts, stirring them to joyous passion and dull-aching melancholy, whose glamours and auguries have long been invoked by men to discern those deeds yet undone by the long workings of winged time and raise up shades of ancestors, long-stilled by death, and whose influence incites the harper's hand and poet's voice to play and sin

e one that came upon me, beheld aset, shedim seeress, companion of my true ambition. in a voice of gentle laughter, belying ancient and most sure wisdom, she hailed me by the swelling waters, resounding their frothing roar about the cavern, her voice of power carrying, winged, above the din of the leaping waves "lord satan, commander of our hearts, chadel has missed your sage instruction, now, as the moon has waxed and waned in your absence from the city of your founding. its people knowing not of what befell you, 129 your presence amongst us, comforting, like a bubble, borne on breezes, in an instant denied us, vanishing. by such sudden disappearance were we confounded, the shedim, our leader departed; his people ignorant of his fate and circumstance. all chadel was in uproar, unknowing o

went gathering to myself such strength as my sorceries required to achieve the end i sought. baalzebub and ishtar went at my side and together we rehearsed the incantations of the charm that we three were to work for even such as the ancient archons could not forge alone their original work of making. now, with quiet languor did gates of the passages swing open that once more the shedim glimpsed the moon. 138 into the night, illumined by the stars, celestial torches, watchers of ten thousand griefs, witnesses of ten thousand wrongs, and the pale moon in full complement this night, eternal partner of the earth upon the turning wheels that dictate the movements of the sky. auspicious spheres were conjoined upon their paths, telling of ruin and ascendance: the kingdom of the old, overthrown;

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

KNOWLEDGE LECTURE THREE

of hermes is that of the three mother letters, shin, aleph. and mem. it represents air, as the mediator between fire above and water below. this symbol has another meaning on the tree of life. the upper part and wings touch chokmah and binah. the knob touches kether. these are the three supernals. the seven lower sephiroth are embraced by the twin serpents whose heads rest upon chesed and geburah the moon on the tree of life in the moon s increase the pillar of mercy is embraced. in its decrease the pillar of severity is embraced. at the full moon it reflects the sun of tiphare tii- second knowledge lecture (zelator) the names and alchemical symbols of the three principles of nature are: sulphur f mercury h salt g the metals attributed to the planets in alchemy are' lead! gold& tin$ copper

KNOWLEDGE LECTURE TWO

of heat and fire luna philosophorum the pure living alchemical spirit of silver--the refined essence of heat and moisture the green lion the stem and root of the radical essence of metals the black dragon death putrefaction decay the king red- the qabalistic microprosopus tiphareth analogous to gold and the sun the queen white- the qabalistic bride of microprosopus malkah analogous to silver and the moon the four orders of the elements are: 1. the spirits of the earth: gnomes 2. the spirits of the air: sylphs 3. the spirits of the water: undines 4. the spirits of the fire: salamanders these are the essential spiritual beings called upon to praise god in the 'benedicite omnia opera. the kerubim are the living powers of tetragrammaton on the material plane and the presidents of the four ele

atter, man, shells, demons hycu the ten houses, or heavens, of assiah, the material world, are: 1. primum mobile, rashith ha gilgalim \ylglgh tycar 2. sphere of the zodiac, mazloth twlzm 3. sphere of saturn, shabbathai yatbc 4. sphere of jupiter, tzedek 'qdx 5. sphere of mars, madim \ydm 6. sphere of the sun, shemesh cmc 7. sphere of venus, nogah hgwn 8. sphere of mercury, kokab bkwk 9. sphere of the moon, levannah hnbl 10. spehere of the elements, olam yesodoth twdwsy \lwu the divine names attributed to the sephiroth kether's divine name is eheieh (hyha, its archangel is metatron( wrffm, its choir of angels is the chayoth ha-qedesh (cdqh twyj) or 'holy living creatures. chokmah's divine name is yah (hy, its archangel is raziel (layzr, its choir of angels is the auphanim(\ynpwa, or 'wheels

spirit is bartzabel (labxrb. the sun is called shemesh. its angel is michael, its intelligence nakhiel (laykn, and its spirit sorath (trws. venus is called noagh. its angel is hanael, its intelligence is hagiel (laygh, its spirit is called kedemel (lamdq. mercury is called kokab. its angel is raphael, its intelligence is tiriel (layryf, and its spirit is called taphthartharath (trtrtpt. finally, the moon is called levannah. its angel is gabriel, its intelligence is called malkah be tarshisim ve-ad ruachoth schechalim(\yljc twjwr duw \ysycrtb aklm, and is spirit is called schad barschemoth ha-shartathan (wttrch tumcrb dc) the traditional tarot consists of a pack of 78 cards made up of four suits of 14 cards each, together with 22 trumps, or major arcana, which tell the story of the soul. e

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

nstant there was a stone exactly as he wanted. he began to stroke the stone, to hug it and talk to it, but the stone did not respond. it remained cold and did nothing in return. whatever he did to the stone, it remained the same unfeeling object. this did not suit the magician at all. how can the stone not respond? he tried creating some more stones, then rocks, hills, mountains, land, the earth, the moon and the galaxy. but they were all the same. nothing. he still felt sad and all alone. in his sadness, he thought that instead of stones, he would make a plant that would blossom beautifully. he would water it, give it some air, some sun, play it some music, and the plant would be happy. then they would both be content, because it was sad to be alone. he waved his wand and in an instant th

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ion, is called p r o m i n e n t s c h o l a r s w r i t e a b o u t k a b b a l a h 211 kabbalah (dicta cabala est, which to hebrews is the same as for us receiving (receptio. in whole[ there are] two sciences- also with a name they honoured them: the one is called ars combinandi and it is a measure of the progress in sciences. the other one treats the forces of the higher things, which are over the moon, which is the highest part of magia naturalis. the hebrews also call both of them cabala--pico della mirandola, conclusions paulus ricius( 1470-1541) ricius, a physician and a professor of philosophy at pavia university, austria, served as personal physician and consultant to maximilian i, archduke of austria, german king and holy roman emperor, and to ferdinand i king of bohemia and hung

LAITMAN M THE PATH OF KABBALAH

tifies with his or her eternal soul, not with a transient body, considering the self as the soul, and the body as mere clothing. this transition from sympathizing with the body to sympathizing with the soul is a totally psychological transition and occurs to the extent that one acquires the property of bina. the fourth day of creation on the fourth day the planets appeared: the earth, the sun and the moon. thus, the phases of correction were created the days, months, and years. correction occurs in both the collective creation and in each and every specific particle. creation itself is called soul or adam, and its specific particles are called individual souls, or people. each individual soul goes through the same phases of correction that the collective soul experiences. the fifth day of

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

strength, and beauty are about his throne as pillars of his works, for his wisdom is infinite, his strength is omnipotent, and his beauty shines through the whole of the creation in symmetry and order. the heavens he has stretched forth as a canopy; the earth he has planted as his footstool; he crowns his temple with stars as with a diadem, and from his hands flow all power and glory. the sun and the moon are messengers of his will, and all his law is concord. the three great pillars supporting a mason fs l c e are emblematical of these divine attributes. h 118. full-sized columns are rarely erected in any lodges, but the w.s.w. and w.j.w. have miniature columns on their pedestals, and all three of the principal officers have usually larger columns beside them, upon which are supported the

ntal truth about these things. the t c b c thus shows that the man who intelligently comprehends the scheme of the evolution of life in the world can deliberately co-operate with the divine plan, until he becomes perfectly evolved as man and reaches the seven-pointed star; and that then he is ready to pass on into still higher conditions, which are indicated on the t c b c by the clouds, the sun, the moon and the stars above. in fact, true philosophy discerns the plan drawn by t.g.a. on the tracing board of time for the building of the universe. 291. the remaining jewels, the rough and smooth ashlars, are seen in the t c b c near the pillars which represent the columns of the w.j.w. and w.s.w. respectively. the smooth ashlar is generally suspended from a pulley, and held by the lewis(*see

columns upon which a lodge of freemasonry symbolically rests- those of the r.w.m. and his two wardens, symbolizing respectively wisdom, strength and beauty or harmony. these have already been explained in chapter ii. in the masculine ritual this explanation of the three columns is put somewhat differently, as they are there described as the three lesser lights, which are explained to be the sun, the moon and the master of the lodge. this connects up modern masonry with much old symbology in which the moon and the sun largely figure. 534. the s c and p c 535. in this situation the r.w.m. also instructs the n. in the s c s of this degree, a s c, a g c and a w c the s c in this degree is often supposed to be related to the p c mentioned in the o, but the s c, existed long before the p c, whi

dy; and the m.m, while arranging his mental life down here, should as an ego be strengthening his spiritual will. 718. fire, sun and moon 719. we encounter in the indian scriptures certain tests which seem to approach the same ideas from a different angle, and so should be of interest to masons. the navel, heart and throat centres in the human body are mentioned as the places of fire, the sun and the moon respectively, and it is said that he who meditates in those centres will find there the devis saraswati, lakshmi and parvati or girija, in that order. those devis are outward-turned powers or shaktis of brahma, vishnu and shiva, the three persons of the blessed trinity, and have respectively the qualities of giving knowledge, prosperity and self-control- in other words, of helping the man

ar to that of the k c s in the three degrees, and in no way affects the fact that the e.a. is at the same time learning to control the emotions, and the f.c. is gaining mastery of the mind. the mason is simultaneously doing two pieces of work- developing and advancing on higher planes, and yet controlling and perfecting his personal instruments. 723. how are these connected with fire, the sun and the moon? remember the three lesser lights (1) the r.w.m (2) the sun- the w.s.w, and (3) the moon- the w.j.w. in their capacity of lesser lights these officers correspond to the devis. it is the w.j.w. who especially helps the e.a, the w.s.w. the f.c, and the r.w.m. the m.m. 724. it is interesting to note that in the above ex-planation fire corresponds to the mind. another aspect of the same truth

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

tue of her high development and office was able to represent the feminine aspect of the deity to man. isis was the mother of all that lives, and wisdom and truth and power; upon her temple at sais the inscription was written: i am that which is, which hath been, and which shall be; and no man has ever lifted the veil that hides my divinity from mortal eyes(*plutarch. moralia; de iside et osiride) the moon was her symbol; and the influence which she outpoured upon her worshippers to the music of the shaken sistrum was of brilliant blue light veined with delicate silver, as of shimmering moonbeams, the very touch of which brought upliftment and ecstasy. 66. osiris was the embodiment of god the father in a mighty planetary spirit. his symbol was the sun, and the influence which he outpoured w

depriving him of the immortality which would otherwise have been conferred upon him. the goddess revealed herself and begged for the pillar which supported the roof. this was granted to her, and she took the chest containing the body of osiris back to egypt, hiding it in a secret place while she sought her son, horus. but typhon, by an unlucky chance, found the chest while hunting in the light of the moon, and recognizing the body as that of osiris, tore it into fourteen pieces, which he scattered up and down throughout the land. when isis heard of this she made a boat of papyrus, and set out to collect the fragments of the body. osiris returned from the other world and appeared to his son, horus, instructing him to do battle with typhon; this battle lasted many days, and at length horus w

mithra and the other sun-gods (among whom some writers include even christ himself, is simply an apotheosis of the processes of nature familiar to an agricultural people. thus plutarch says that osiris was also regarded as nilus, the river nile, and isis as the land of egypt, periodically fertilized by his overflow(*plutarch. moralia; de iside et osiride) astronomically, osiris was the sun, isis the moon, and typhon darkness and winter, who in his triumph destroyed the fertilizing powers of the sun, preventing him from giving his life to the world. it is the universal story of the sun-god 153. who, after a struggle for existence and the development of his power in the early part of the year, at last rises in triumph into the midheaven of his glory, and bestows his life upon all creatures

nd through himself with that mighty king whose representative he is, while the great white angels of the order remain as the guardians of the bro. throughout life. he on the right hand has an aura of brilliant white light shot with gold, and represents osiris, the sun and life, the positive aspect of the deity; she on the left has an aura of similar light, veined with silver, and represents isis, the moon and truth, the negative or feminine aspect of the divine glory. their power is stern and splendid; and they give strength to act with decision, accuracy, courage and perseverance on the physical plane. they belong to the cosmic orders of angels, those who are common to other solar systems besides our own, and their permanent centres of consciousness are on the intuitional plane, although

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

affected by curses. they can also be used to protect temples, other kinds of spaces, and treasures, as in the case of the famous tutankhamen tomb. a curse can remain dormant for a long time, only hitting the victim later. also, once a curse comes into effect, its duration can vary considerably. in some traditions, it is believed that the most effective curses are executed on a night during which the moon is waning. although associated primarily with vodoun (voodoo, a widely practiced approach to cursing is to perform negative rituals over an effigy of the intended victim. a doll-like figure meant to represent the target of the spell is made out of wax, clay, wood, cloth or some other material. a piece of clothing, strand of hair, fingernail trimming, or some other such item associated wit

ic system of cosmography, consists of nine moving heavens, which are concentric with the earth, the fixed center of the universe, and around which they revolve at a velocity proportional to their distance from the earth. each heaven is presided over by one of the angelic orders, and exercises its special influence on human beings and their affairs. the seven lowest are the heavens of the planets: the moon, mercury, venus, the sun, mars, jupiter, saturn. the eighth heaven, the sphere of the fixed stars, is the highest visible region of the celestial world, and the ninth heaven, the primum mobile, governs the general motion of the heavens from east to west, and by it all place and time are ultimately measured. finally, beyond and outside the heavens, lies the empyrean, where there is neither

r properties, dissolves into the waters (dimmitt and van buitenen 1978, 44) finally, the air fills with great clouds that rain down a ferocious deluge until the world perishes in watery darkness. to cite heinrich zimmer s evocative description from his classic myths and symbols in indian art and civilization, the ultimate elements melt into the undifferentiated fluid out of which they once arose. the moon, the stars, dissolve. the mounting tide becomes a limitless sheet of water. this is the interval of a night of brahma (zimmer 1946, 3. the universe is reabsorbed into the ultimate divinity (vishnu in the puranic texts, who withdraws into inactivity. the deity s static state is traditionally symbolized by the image of vishnu asleep on the coils of a giant serpent, who floats like a raft on

estament. cambridge: cambridge university press, 1985. sykes, egerton. who s who: non-classical mythology. new york: oxford university press, 1993. lilith the night goddess lilith of jewish folklore appears to have originally been a mesopotamian night demoness with a penchant for destroying children. lilith is the archetypal seductress, and the personification of the dangerous feminine glamour of the moon. lilith was said to search for newborn children to kidnap or strangle, and to seduce sleeping men in order to produce demon sons. she is a patroness of witches, and is usually depicted as a beautiful vampire,with great claws as feet. lilith can be found in iranian, babylonian, mexican, greek, arab, english, german, oriental, and north american indian legends, and is often associated with

order to protect the newborn child. it was believed that if a child laughed in its sleep, it meant that lilith was present. she could be sent away by tapping the child on the nose. it was further claimed that lilith was assisted by succubi and by her demon lover sammael, whose name means left or sinister. according to the zohar, the source of the cabala, lilith is at the height of her power when the moon is in its waning phase. because of her refusal to accept a one-down position with respect to the first male, contemporary feminists looking back on lilith have reinterpreted her story, seeing in lilith a strong-minded woman reacting against patriarchal oppression. see also demons; incubi and succubi; judaism for further reading: masello, robert. fallen angels and spirits of the dark. new

LIBER O

is degree. for other attributions see 777, lines 8 and 23. the pentagrams of air. i' b n\ a v* n name: hvhy o- i (ye-ho-wau. k' s i\ h n\ i g n g the signs of 2= 9. stretch both arms upwards and outwards, the elbows bent at right angles, the hand bent back, the palms upwards as if supporting a weight (see illustration (the grade of 2= 9) is particularly attributed to the element air; it refers to the moon, the path of t is attributed to this degree. for other attributions see 777 lines 9 and 11. the pentagrams of earth i' b n\ a v\ n o- i name: ynda (adonai. k' s i\ h n\ i g n g the sign of 1= 10. advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (the grade of 1= 10) is particularly attributed to the element of ea

LIBER 141

rm things impossible in nature, and so blaspheme the sacrament and bring it to contempt. yet let this be said, that to the consumate and sublime initiate it may seem that of himself was it written "with god all things are possible" however, god himself is not found to interfere arbitrarily with the course of nature, but to work within his laws. let the adept act not otherwise. ix of the course of the moon, and her influence it is said that the second party is useless, even dangerous, when the influence of the moon first shews itself [yet the motion of the earth, implying great causes in briah and yetzirah, must be difficult to check, unless by briatic forces of much intensity] but on the second day and after, though perhaps not on the last day, the sacrament is more efficacious than at any

nd initiation. 4. the secret of the vi, the history of the temple, the mystery of baphomet, our war on those never wholly subdued foes of humanity, tyranny and superstition. 5. the secret of the v: the mystery of the rose and cross; and the one law do what thou wilt. 6. the secret of the lesser degrees: the cycle of existence- ex nihil nihil fit. 7. the secret of these things reverenced: the sun, the moon, the phallus, the tree, the ancestor, the fire, the lion, the snake, and the mountain [of these is discourse in our epistle de natura deorum] xxi valediction now therefore all is said, most holy, most illuminated, most illustrious and most dear brother. in the name of the secret master hail and fare well. given from the throne of ireland iona and all the britains this day of jupiter an x

LIBER 777

th the title of creator; philosophers, with a wider outlook, would draw identities between many gods in order to obtain a unity. time and the gregarious nature of man have raised gods as ideas grew more universal; sectarianism has drawn false distinctions between identical gods for polemical purposes. thus, where shall we put isis, favouring nymph of corn as she was? as the type of motherhood? as the moon? as the great goddess earth? as nature? as the cosmic egg from which all nature sprang? for as time and place have changed, so she is all of these! what of jehovah, that testy senior of genesis, that lawgiver of leviticus, that phallus of the depopulated slaves of the egyptians, that jealous king-god of the times of the kings, that more spiritual conception of the captivity, only invented

ce of rubber-cores in our old age. 4. the tree of life is the skeleton on which this body of truth is built. the juxtaposition and proportion of its parts should be fully studied. practice alone will enable the student to determine how far an analogy may be followed out. again, some analogies may escape a superficial study. the beetle is only connected with the sign pisces through the tarot trump the moon. the camel is only connected with the high priestess through the letter gimel. since all things whatsoever (including no thing) may be placed upon the tree of life, the table could never be complete. it is already somewhat unwieldy; we have tried to confine ourselves as far as possible to lists of things generally unknown. it must be remembered that the lesser tables are only divided from

h yellow, greenish 20 i. of will hermit green, yellowish 21 i. of conciliation wheel of fortune violet 22 faithful i. justice emerald green 23 stable i. the hanged man [cups] queens. deep blue 24 imaginative i. death green blue 25 i. of probation or tentative one temperence blue 26 renovating i. the devil indigo 27 exciting i. the house of god scarlet 28 natural i. the star violet 29 corporeal i. the moon crimson (ultra violet) 30 collecting i. the sun orange 31 perpetual i. the angel or last judgement [wands] kings or knights. glowing orange scarlet 32 administrative i. the universe indigo 32 bis. empresses [coins] citrine, russet, olive, and black (quartered) 31 bis. all 22 trumps white, merging grey table of correspondences 6 xvi* the queen scale of colour (h. xvii* the emperor scale of

he cross the line, also the cross 3. the triangle the plane, also the diamond, oval, circle, and other yoni symbols 4 tetrahedron or pyramid, cross the solid figure 5 the rose the tesseract 6 calvary cross, truncated pyramid, cube. 7 a rose (7 x 7, candlestick 8. 9. 1010 altar (double cube, calvary cross sephirothic geomantic figures follow the planets. caput* and cauda draconis* are the nodes of the moon, nearly= neptune and herschel respectively. they belong to malkuth. 11. those of dy triplicity 12 calvary cross octagram 13 greek cross (plane, table of shewbread enneagram 14. heptagram 15. puer* 16. amissio* 17 swastika albus* 18. populus and via* 19. fortuna major and fortuna minor* 20. conjunctio* 21. square and rhombus 22 greek cross solid, the rose (3+ 7+ 12) puella 23. those of cy

, zaren 22 sialul, sabrus, librabis, mizgitari, causub, salilus, jazar 24 nantur, toglas, zalburis, alphun, tukiphat, zizuph, cuniali 25 risnuch, suclagus, kirtabus, schachlil, colopatiron, zeffar 26 sezarbil, azeph, armilus, kataris, razanil, bucaphi, mastho 28 glun, zuphlas, phaldor, rosabis, adjuchas, zophas, halacho 29 tarab, misran, labus, kalab, hahab, marnes, sellen clxxiv. the mansions of the moon [hindu, nakshatra] arab, manazil. 15 a sharatan (ram s head, butayn (ram s belly, and 0 -10 suraya (the pleiads) 16 b 10 -30 suraya. dabaran (alldeboran, and 0 -20 hak ah (three stars in head of orion) 17 c 20 -30 hak ah, han ah (stars in orion s shoulder, and zira a (two stars above c) 18 d nasrah (lion s nose, tarf (lion s eye) and 0 -10 jabhah (lion s forehead) 19 e 10 -30 jabhah, zubr

LIBER ALEPH

great work thou givest up that conscious self as bride to thy true self. this operation is then radically alien from all others. and it is hard, because it is a total reversal of the current of the will, and a transmutation of its formula and nature. here, o my son, is the one secret of success in this great work: invoke often. t the book of wisdom or folly 91 gm de formula lun (of the formula of the moon) hus then concerning operations of the tao with the yang and the yin is there enough; for thine own art of beauty shall divine for thee, and devise new heavens. but in all these is the formula of the serpent with the head of the lion, and all his magick is wrought by the radiance and creative force hereof. and this force leapeth continually from plane to plane, and breaketh forth from his

ture of the yin is to be still, and to encircle of limit, and it is as a mirror, reflecting diverse images without change in its own kind. so then it seeketh never to overlap the barriers of its plane; for this reason it is well to use it in operations of a very definite and restricted type. but although it be inert, yet is it most subject to change; for its number is four score and one, which is the moon; and these are alim, the gods elemental before h descending in their midst made them creative. so then thou mayst use constantly this formula to rearrange things in their own planes; and this is a most pragmatic consideration. t liber aleph vel cxi 92 gn de aquila sumenda (of consuming the eagle) ake in this work the eagle all undefiled and virginal for thy sacrament. and thy technick is

ults at home) herefore, watch heedfully the fault of another, that thou mayst correct it in thyself. for if it were not in thee, thou couldst not perceive it or understand it. lo, in thine ekstacy of love, thou callest upon the universe to bear witness that to this end alone was it created; it is unthinkable that thou shouldst love another, and incomprehensible that any man should grieve. yet ere the moon change her quarter, thou art free of thy lunes, and lovest another, and it may be grievest in thyself while he that amazed thee hath joined the company of the rejoicing. watch then, and heed thyself; and pay no heed to thy fellows, insofar as they impede thee not. and let this be the rule. for every will is pure and every orbit free; but error bringeth confusion. see therefore that none l

terman was saturnus, to make mine intelligence sober, profound, and capable of labour. jupiter, with mercury his herald, was in scorpio, harmonizing me and my word according o the essence of my nature. then of the others, mars was exalted in the goat, for physical endurance of toil; sol was conjoined with venus in the balance, for judgment in art and in life, and for equability of temple. lastly, the moon was in the sign of the fishes, her loved abode, for a gift of sensitiveness and of glamour. what then am i? i am a transient effect of infinite causes, a child of changes. there is no i, o thou that art not thou, else were i segrated, a stagnation, a thing of hate and of fear. but ever-moving, ever-changing, there is a star in the body of our lady nuith, whose word is none and two. i the

g this arcanum of alchymia, the art egyptian, how to make gold? of a surety this is already in thy knowledge, if thou examine by our holy qabalah, what be the forces that are the influx upon tiphereth, which is the harmony and beauty, or sol, in every kingdom of the universe, so then also among metals. now this influx is fivefold. first, from the crown descendeth the high priestess in the path of the moon, for inspiration, and imagination, and idea: see to it that this virgin be pure, for herein error is illusion. next, from the father floweth the power of the emperor in the path of the ram, for initiative, and energy, and determination. third, from the mother are the lovers in the path of the twins, for intellectual wholeness, and for adjustment to environment. these three are from this s

LIBER BATRACHOPHNEROBOOCOSMOMACHIA

almost to the point of combatting the laws of perspective. 3. these practices "a" and "b" accomplished, and his studies in astronomy completed, let him attempt this practice "c. c. let the practicus form a mental picture of the earth, in particular striving to realize the size of the earth in comparison with himself, and let him not be content until by assiduity he has well succeeded. let him add the moon, keeping well in mind the relative sizes of, and the distance between, the planet and its satellite. he will probably find the final trick of the mind to be a constant disappearance of the image, and the appearance of the same upon a smaller scale. this trick he must outwit by constancy of endeavour. he will then in add in turn venus, mars, mercury and the sun. it is permissible at this s

LIBER CCC KHABS AM PEKHT

his food without preparing on it a long and tedious morality) let this epistle be copied and circulated among all those that have accepted the law of thelema. receive now our paternal benediction: the benediction of the all-begetter be upon thee. love is the law, love under will. 9 =28 a a given under our hand and seal this day of an. xii, the sun our father being in 12 4. 2. of the sign leo, and the moon in 25 39. 11. of the sign libra, from the house of the juggler, that is by lake pasquaney in the state of new hampshire [this .class e. tract was written in july 1916 and first published in equinox iii (1) in 1919 (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 25.06.200 tliber cccxxxv adonis an allegory a a publication in class c

LIBER CCCXXXV ADONIS

oul incarnate, the body transcended! the girl. aching, aching passionately, insufferably, utterly splendid! the boy. her lips make pale the setting sun! the girl. her body blackens babylon! the boy. her eyes turn midnight fs murk to grey! the girl. her breasts make midnight of the day! the boy. about her, suave and subtle, swims the musk and madness of her limbs! the girl. her mouth is magic like the moon fs. the boy. her breath is bliss! the girl. her steps are swoons [enter astarte, with her five handmaidens. the boy. away, away! the girl. with heart.s accord, to leave his lady to our lord [they go out. the boy. let him forget our service done of palm-leaves waved, that never tires, in his enchanted babylon of infinite desires [astarte kneels at the foot of the couch, and taking the feet

ony and steel about us. esarhaddon. what then do i feel when that name sounds? astarte. a trick of mind. things broken up and left behind keep roots to plague us when we least expect them. the wise.and thou art wise.let naught affect them. let us to feast! esarhaddon. ah no! i tremble still, despite my reason and despite my will. let me lie with thee here awhile, and dream upon thine eyes beneath the moon, whose slanted beam lights up thy face, that sends its swoon of languour and hunger through the infinite space that severs two so long as they cannot rise above into the unity of love. however close lock hands and feet, only one moment may they meet; when in the one pang that runs level liber cccxxxv 14 with death and birth, the royal revel, the lover and the loved adore the thing that is

sy spears (the gods that fret) tipping thine ears, and with my hair i fll hide thee; and these mine handmaidens shall stand beside thee, and mix their nightingale with lion of the guard that chorus and clash iron, while as a river laps its banks my fingertips caress thy flanks (chorus) men. under the sun there is none, there is none that hath heard such a word as our lord hath begun. women. under the moon such a tune, such a tune as his thought hath half caught in this heaven of june. men. never hath night such a light, such a rite! women. never had day such a ray, such a sway! men. never had man, since began the earth fs plan, such a bliss, such a kiss, such a woman as this! women. never had maid since god bade be arrayed earth.s bowers with his flowers, such a man to her powers! men. mix

. my mouth on your mouth, and your mouth on mine! adonis 15 men. burnish our blades with your veils, merry maids! women. sever their cords with the scales of your swords! men. as a whirlwind that licks up a leaf let us bear you, an aureate sheaf adrift in the air! women. as a butterfly hovers and flits, let us guide to bewilder your wits bewitched by a bride! men. now, as the stars shall encircle the moon, our ranks let us marshal in time and in tune! women. leading our lady and lord to the feast, ere the night be abroad, the black rose of the east! men and women. arise! arise! the feast is spread, the wine is poured; the singers wait eager to lure and lull; the dancers tread impatient to invoke the lords of fate. arise, arise! the feast delayed delays the radiant raptures that must crown

s from his suzerain! hermes. you are high in favour then? psyche. ay, that needs not to be sworn; i am his own daughter born. hermes. in thy blood the spark divine of olympus? psyche. even in mine! hermes. hark, then! at the hour of fears when the lordly lion rears in mid-heaven his bulk of bane violently vivid, shakes his mane majestical, and snake and bull lamp the horizon, and the full fire of the moon tops heaven, and spurs the stars, while mars ruddily burns, liber cccxxxv 26 and venus glows, and jupiter ramps through the sky astride of her, then, unattended, let the king press on the little secret spring that guards the garden, and entering lay once his hand upon him, even while in the white arms of his heaven he swoons to sleep. that dreadful summons from the wild witchery his woman

LIBER CCXLII AHA

. they would go therefore to the desert or the mountains_ nay! here and now shall it be accomplished. peace to all beings! 1 aha! olympas: master, ere the ruby dawn gild the dew of leaf and law, bidding the petals to unclose of heaven.s imperishable rose, brave heralds, banners flung afar of the lone and secret star, i come to greet thee. here i bow to earth this consecrated brow! as a lover woos the moon aching in a silver swoon, i reach my lips towards thy shoon mendicant of the mystic boon! marysas. what wilt thou? olympas. let mine angel say .utterly to be rapt away. marysas. how, whence, and whither? olympas .by my kiss from that abode to this.to this. my wings? marysas. thou hast no wings. but see an eagle swooping from the byss where god stands. let him ravish thee and bear thee to

hose flame of golden javelins fences those peerless paladins. there are the burning lamps of them, splendid star-clusters to begem the trailing torrents of those blue bright wings that bear mine angel through! o thou art like an hawk of gold, miraculously manifold, for all the sky fs aflame to be a mirror magical of thee! the stars seem comets, rushing down to gem thy robes, bedew thy crown. like the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest the light of all the skies into thy wake. the heaven dies in bubbling froth of light, that foams liber ccxlii 30 about thine ardour. all the domes of all the heavens close above thee as thou art known of me who love thee. excellent kiss, thou fastenest on this soul of mine, that it is gone, gone from all life, and ra

shall surpass the stars: he hath said it! men shall worship me in hidden woods, on barren scaurs, henceforth to all eternity. olympas. hail! i adore thee! let us feast. marsyas. i am the consecrated beast. i build the abominable house. the scarlet woman is my spouse. olympas. what is this word? aha! 33 marsyas. thou canst not know till thou hast passed the fourth ordeal. olympas. i worship thee. the moon-rays flow masterfully rich and real from thy red mouth, and burst, young suns chanting before the holy ones thine eight mysterious orisons! marsyas. the last spell! the availing word! the two completed by the third! the lord of war, of vengeance that slayeth with a single glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk

LIBER CHANOKH

soba ipame lu ipamis: das sobolo6 vep zodomeda poamal, od bogipa aai ta piape piamoel od vaoan!.7 zodacare, eca, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe i a i d a! 86 words in this enochian call [invokes the whole tablet of spirit] i reign over ye, saith the god of justice, in power exalted above the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod, with the ark of knowledge. moreover you lifted up your voices and sware obedience and

he hebrew for the .sphere of the planet. with.-el. stuck on the end. see agrippa de occulta philosophia lib. iii cap. xxviii, where most of these names appear. the spirit of saturn is called sabathiel; the spirit of jupiter zedekiel; the spirit of mars, madimiel; the spirit of the sun semeliel, or semeschia; the spirit of venus nogahel; the spirit of mercury cochabiah, or cochabiel; the spirit of the moon, jareahel, or levanael. a corabiel is cited as one of the .angels of the first heaven ruling monday. in the heptameron of pseudo-abano, but there has no particular connection to mercury. crowley omits to mention the names formed from the letters written along the outer heptagon; the .seven angels which stand in the presence of god. mentioned by agrippa (de occ. phil, tom. ii cap. x. these

onding: thus row column attributions fire a puer h iv. the emperor water d populus j vii. the chariot air g puella l viii. justice fire (cardinal signs) earth j carcer o xv. the devil fire e fortuna minor f xi. strength water h rubeus n xiii. death air k tristesia x xvii. the star water (fixed signs) earth b amissio w v. the hierophant fire i acquisitio s xiv. temperence water l laetitia q xviii. the moon air c albus z vi. the lovers air (mutable signs) earth f conjunctio y ix. the hermit fire b cauda draconis c xx. the last judgement water c via m xii. the hanged man air d fortuna minor a 0. the fool earth (elements) earth (e) caput draconis t xxi. the universe (if using the book of thoth attributions, exchange h and x and change titles of tarot trumps accordingly. the remaining six trump

LIBER CLXV A MASTER OF THE TEMPLE

been working out the meaning of the word obtained last night. i then thought the value was 507= that which causes ferment or 5 plus 7= 12= he longed for, missed, etc. this shows how i went astray. i find however that the word actually adds to 607= adam primus. but 6 plus 7= 13 unity, love, and the tarot trump is death, and this is what he said he was writing (note apr. 21, 1917. ha=the sun; tha= the moon, as stated in the hatha-yoga pradipika [well worked out, method good; but not much of a place to have reached. you should have got more of the book, too. o.m] dec. 18th. note. there is one thing i had intended to mention before. instead of sleeping deeply, as was my former habit, i have lately noticed quite a change in this respect. sometimes, though resting, i retain consciousness most o

LIBER COLLEGII SANCTI

ccxiii. 5. besides all this, he shall make constant and profound reflections upon the path. let him remember that the word philosophus is no idle term, but that philosophy is the equilibrium of him that is in the house of venus that is the lady of love. 6. when the title of dominus liminis is conferred upon him, let him rejoice exceedingly therein; but beware, for that it is but the false veil of the moon that hangs beneath the sun. 7. let him not venture while a member of the grade of philosophus to attempt to withdraw from his association with the a a 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. furthermore, he shall construct the magic wand, according to

LIBER CORDIS CINCTI SERPENTE

zuli, and of turquoise, and of alexandrite. 5. another writeth the words of topaz, and of deep amethyst, and of gray sapphire, and of deep sapphire with a tinge as of blood. 2 liber lxv 6. therefore do ye fret yourselves because of this. 7. be not contented with the image. 8. i who am the image of an image say this. 9. debate not of the image, saying beyond! beyond! one mounteth unto the crown by the moon and by the sun, and by the arrow, and by the foundation, and by the dark home of the stars from the black earth. 10. not otherwise may ye reach unto the smooth point. 11. nor is it fitting for the cobbler to prate of the royal matter. o cobbler! mend me this shoe, that i may walk. o king! if i be thy son, let us speak of the embassy to the king thy brother. 12. then was there silence. spe

gate and by-way of the great city. the men of the city have lusted after thee to abuse thee and to beat thee. they have mouthed the golden spangles of fine dust wherewith thou didst bedeck thine hair; they have scourged the painted flesh of thee with their whips; thou hast suffered unspeakable things. 9. but i have burnt within thee as a pure flame without oil. in the midnight i was brighter than the moon; in the daytime i exceeded utterly the sun; in the byways of thy being i flamed, and dispelled the illusion. 10. therefore thou art wholly pure before me; therefore thou art my virgin unto eternity. 11. therefore i love thee with surpassing love; therefore they that despise thee shall adore thee. 12. thou shalt be lovely and pitiful toward them; thou shalt heal them of the unutterable evi

e neophyte, nor unto the zelator, nor unto the practicus, nor unto the philosophus, 24 liber lxv nor unto the lesser adept, nor unto the greater adept. 18. but unto the exempt adept thou shalt disclose thyself if thou have need of him for the lesser operations of thine art. 19. accept the worship of the foolish people, whom thou hatest. the fire is not defiled by the altars of the ghebers, nor is the moon contaminated by the incense of them that adore the queen of night. 20. thou shalt dwell among the people as a precious diamond among cloudy diamonds, and crystals, and pieces of glass. only the eye of the just merchant shall behold thee, and plunging in his hand shall single thee out and glorify thee before all men. 21. but thou shalt heed none of this. thou shalt be ever the heart, and i

between them. yet in a little while a serpent struck him that he died. 55. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis ways, and became as a serpent, saying peradventure in an hundred millions of millions of generations of my children, they shall attain to a drop of the poison of the fang of the exalted one. 56. and behold! ere the moon waxed thrice he became an uraus serpent, and the poison of the fang was established in him and his seed even for ever and for ever. 57. o thou serpent apep, my lord adonai, it is a speck of minutest time, this travelling through eternity, and in thy sight the landmarks are of fair white marble untouched by the tool of the graver. therefore thou art mine, even now and for ever and for ever

LIBER CXCVII STORY OF SIR PALAMEDES

e! who chose me, of the table round by miracle acclaimed the chief? here, waterlogged and muscle-bound, marooned upon a coral reef. 61 xxvi sir palamede the saracen hath gotten him a swift canoe, paddled by stalwart south sea men. they cleave the oily breasts of blue, straining toward the westering disk of the tall sun; they battle through those weary days; the wind is brisk; the stars are clear; the moon is high. now, even as a white basilisk that slayeth all men with his eye, stands up before them tapering the cone of speechless sanctity. up, up its slopes the pilgrims swing, chanting their pagan gramarye unto the dread volcano-king .now, then, by goddes reed. quod he .behold the secret of my quest in this far-famed stability! for all these paynim knights may rest in the black bliss they

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

the stars from collision! a mystery of the fulness of things; a mystery of the emptiness of things! yet, as 6 liber cxlviii we go, there grows a sense, an instinct, a premonition.what shall i call it?.that being is one, and thought is one, and law is one. until we ask what is that one? then again we spin words.words.words. and we have got no single question answered in any ultimate sense. what is the moon made of? science replies ggreen cheese. h for our one moon we now have two ideas. greenness, and cheese. greenness depends on the sunlight, and the eye, and a thousand other things. cheese depends on bacteria and fermentation and the nature of the cow. gdeeper, ever deeper, into the mire of things! h1 shall we cut the gordian knot? shall we say gthere is god h? what, in the devil fs name

LIBER DCCCLX JOHN ST

o a tarot divination for this operation.1 1 [in westcott.s edition, fragment 144 of the chaldaan oracles runs .direct not thy mind to the vast surfaces of the earth; for the plant of truth grows not upon the ground. nor measure the motions of the sun, collecting rules, for he is carded by the eternal will of the father. and not for your sake alone. dismiss (from your mind) the impetuous course of the moon, for she moveth always by the power of necessity. the progression of the stars was not generated for your sake. the wide aerial flight of birds gives no true knowledge nor the dissection of the entrails of victims; they are all mere toys, the basis of mercenary fraud, flee from these if you would enter the sacred paradise of piety, where virtue, wisdom, and equity are assembled. and fragm

y on them! 11.03. rather pity myself, who cannot even make sensible .considerations. for a ritual of adeptus major. the only thing to do in short is to go steadily on, with a little extra courage and energy.no harm in that!.on the same old lines. the winding of the way must necessarily lead me just where it may happen to go. why deliberately go off to geburah? why not aspire direct by the path of the moon-ray unto the ineffable crown? modesty is misplaced here! very good. then how aspire? who is it that standeth in the moon-ray? the holy guardian angel. aye! o my lord adonai, thou art the beginning and the end of the path. for as thou hta thou art also 406= wt tau the material world, the omega. and as he awh thou art 12, the rays of the ineffable crown (a disaster has occurred; viz, a sudd

er platonists, they are believed to be parts of a single greek hexameter poem, probably first written down during the reign of marcus antoninus aurelius (2d. century c.e. the passage quoted is fragment 130 in the westcott edition. t.s] john st. john 89 .adonai, ply thou thy scourge! adonai, load thou the chain. 7.25. what the devil is the matter with the time? the hours flit just like butterflies.the moon, dead full, shines down the boulevard. my moon.full moon of my desire (ha, ha, thou beast! are .i and me and mine. not dead yet) yea, lord adonai! but the full moon means much to john st. john; he fears (fears, o lord of the western pylon) lest, of once that full moon pass, he may not win through .the harvest is over, the summer is ended, and we are not saved. yet hath not abramelin lashe

too, is wandering all over the world. since the last entry, very likely, the beast has not thought even once of adonai. 8.35. the reading of the ritual has done much service, though things are still far from calm. yet the mighty flood of the chitta is again rolling its tremendous tide toward the sea. the sea of annihilation. amen. 9.00. returning home, with his eyes fixed on the supreme glory of the moon, in his heart and brain invoking adonai, he hath now entered into his little chamber, and will prepare all things for the due performance of the new ritual which he hath got by heart. 9.35. nearly ready. in a state of very intense magical strain. anything might happen. 9.48. washed, robed, temple in order. will wait until 10 o.clock and begin upon the stroke. o.m. 7= 4 will begin; and the

am asar un-nefer the perfected one. i am the lord of life, triumphant over death. there is no part of me that is not of the gods .1 1 [from .i know that my redeemer liveth. to here quoted or paraphrased from the adeptus minor ritual of the r.r. et a.c] john st. john 113 the dead man ankh-af-na-khonsu saith with his voice of truth and calm: oh thou that has a single arm! o thou that glitterest in the moon! i weave thee in the spinning charm; i lure thee with the billowy tune. the dead man ankh-af-na-khonsu hath parted from the darkling crowds, hath joined the dwellers of the light, opening duant, the star-abodes; their keys receiving. the dead man ankh-af-na-khonsu hath made his passage into night, his pleasure on the earth to do among the living.1 amen amen without lie amen, and amen of a

LIBER DCCCXI ENERGIZED ENTHUSIASM

d and exalted, that one should leave it. if this be so, how much more if one go with the direct religious purpose burning in one's whole being! beethoven roaring at the sunrise is no strange spectacle to me, who shout energized enthusiasm 9 with joy and wonder, when i understand (without which one cannot really be said ever to see) a blade of grass. i fall upon my knees in speechless adoration at the moon; i hide my eyes in holy awe from a good van gogh. imagine then a ball in which the music is the choir celestial, the wine the wine of the graal, or that of the sabbath of the adepts, and one's partner the infinite and eternal one, the true and living god most high! go even to a common ball.the moulin de la galette will serve even the least of my magicians.with your whole soul aflame withi

LIBER DXXXVI

nces, almost to the point of combating the laws of perspective. 3. these practices a and b accomplished, and his studies in astronomy completed, let him attempt this practice c. c. let the practicus form a mental picture of the earth, in particular striving to realize the size of the earth in comparison with himself, and let him not be content until by assiduity he has well succeeded. let him add the moon, keeping well in mind the relative sizes of, and the distance between, the planet and its satellite. he will probably find the final trick of mind to be a constant disappearance of the image, and the appearance of the same upon a smaller scale. this trick he must outwit by constancy of endeavour. he will then add in turn venus, mars, mercury and the sun. it is permissible at this stage to

LIBER GRADUUM MONTIS ABIEGNI

spoken between them. yet in a little while a serpent struck him that he died. but an ibis that meditated upon the bank of nile the beautiful god listened and heard. and he laid aside his ibis ways, and became as a serpent, saying peradventure in an hundred millions of millions of generations of my children, they shall attain to a drop of the poison of the fang of the exalted one. and behold! ere the moon waxed thrice he became an uraus serpent, and the poison of the fang was established in him and his seed even for ever and for ever .liber lxv, ch. v. vv. 51-56. ritual& meditation practice to destroy thoughts talismans, evocations mahasatipathana etc. methods of divination meditation practices equivalent to ritual cxx control of astral plane rising on the planes meditation practice on exp

LIBER ISRAFEL

rcury! odin! by whatever name i call thee, thou art still nameless to eternity: come thou forth, i say, and aid and guard me in this work of art. 12. thou, star of the east, that didst conduct the magi! thou art the same all-present in heaven and in hell! thou that vibratest between the light and the darkness! rising, descending! changing ever, yet ever the same! the sun is thy father! thy mother the moon! the wind hath borne thee in its bosom; and earth hath ever nourished the changeless godhead of thy youth!2 13. come thou forth, i say, come thou forth! and make all spirits subject unto me: so that every spirit of the firmament and of the ether, and of the earth, and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god the

LIBER LIBERI VEL LAPIDIS LAZULI

et us feast. 26 liber liberi vel lapidis lazuli 50. thou, o my darling, o my ceaseless sparrow-god, my delight, my desire, my deceiver, come thou and chirp at my right hand! 51. this was the tale of the memory of al a fin the priest; yea, of al a fin the priest. 27 vii 1. by the burning of the incense was the word revealed, and by the distant drug. 2. o meal and honey and oil! o beautiful flag of the moon, that she hangs out in the centre of bliss. 3. these loosen the swathings of the corpse; these unbind the feet of osiris, so that the flaming god may rage through the firmament with his fantastic spear. 4. but of pure black marble is the sorry statue, and the changeless pain of the eyes is bitter to the blind. 5. we understand the rapture of that shaken marble, torn by the throes of the c

LIBER LVII

nd the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus: the supernal, or highest, but the crown, kether; the middle by the king, and the inferior by the queen; which will be the greatest trinity. and the earthly correlatives of these will be the primum mobile, the sun and the moon. here we at once find alchemical symbolism. the sephiroth are further divided into three pillars. the right-hand pillar of mercy, consisting of the second, fourth, and seventh emanations; the left-hand pillar of judgement, consisting of the third, fifth, and eighth; and the middle pillar of mildness, consisting of the first, sixths, ninth, and tenth emanations. in their totality and unity

analysed, under the figure of the ten numbers and the 22 letters which together compose what the rosicrucians have diagrammatised under the name of minutum mundum. it will be noticed that every number and letter has its .correspondence. in ideas of every sort; so that any given object can be analysed in terms of the 32. if i see a blue star, i should regard it as a manifestation of chesed, water, the moon, salt the alchemical principle, sagittarius or what not, in respect of its blueness.one would have to decide which from other data.and refer it to the xviith key of the taro in respect of its starriness. the use of these attributions is lengthy and various: i cannot dwell upon it: but i will give one example. if i wish to visit the sphere of geburah, i use the colours and forces appropria

discuss, there is no doubt the sephiroth are types of evolution as opposed to catastrophe and creation. the great charge against this philosophy is founded on its alleged affinities with scholastic realism. but the charge is not very true. no doubt but they did suppose vast storehouses of .things of one kind. from which, pure or minggled, all other things did proceed. since g, a camel, refers to the moon, they did say that a camel and the moon were sympathetic, and came, that part of them, from a common principle: and that a camel being yellow brown, it partook of the earth nature, to which that colour is given. 31 [see 777] 22 liber lviii they thence said that by taking all the nature involved, and by blending them in the just proportions, one might have a camel. but this is no more than

the law. the divine 7 in its most material aspect. 72. dsj, mercy. the number of the shemhamphorasch, as if affirming god as merciful. for details of shemhamphorasch, see 777 and other classical books of reference. note especially y+ hy+ why+ hwhy= 72.43 73. hmkj, wisdom. also lmg, gimel, the path uniting kether and tiphereth. but gimel .the priestess of the silver star. is the female hierophant, the moon; and chokmah is the logos, or male initiator. see liber 418 for more information on these points, though rather from the standpoint of part ii. 78. alzm, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus.44 also sawya, the messenger.45 see part ii. 80. the number of p, the .lightning-struck tower. of the tarot. 8= intellect

ther from the standpoint of part ii. 78. alzm, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus.44 also sawya, the messenger.45 see part ii. 80. the number of p, the .lightning-struck tower. of the tarot. 8= intellect, mercury; its most material form is ruin, as intellect in the end is divided against itself. 81. a mystic number of the moon. 84. a number chiefly important in buddhism. 84= 7 12. 85. hp, the letter pe. 85= 5 17: even the highest unity, if it move or energise, means war. 86 \yhla. see .a note on genesis. equinox, no. ii. 90. number of tzaddi, a fishhook= tanha, the clinging of man to life (9, the trap in which man is caught as a fish is caught by a hook. the most material aspect of animal life; its final doom d

LIBER LXVII THE SWORD OF SONG

stereoscope) but for the moment be denied a metaphysical inspection. bring out the antiseptic soap. we.ll judge the christ by simple section, and strictly on the moral side. but first; i must insist on taking the ordinary substantial creed your clergy preach from desk and pulpit each sunday; all the bible, shaking its boards with laughter as you read each sunday. ibsen43 to a full pit may play in the moon. if (lunars they) they thought themselves to be the play, it.s little the applause he.d get. i met a christian clergyman. the nicest man i ever met. we argued of the cosmic plan. i was lord roberts, he de wet.44* scots legal term for defendant. a romany word for woman. the rev. j. bowley. the conversation described actually occurred in mr. gerald kelly.s studio in paris. 185 190 195 200 2

! hear is peace; here earnest of assured release. here is the formless all-pervading spirit of the world, rising, fading into a glory subtler still. here the intense abode of will closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! o visionless abode! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life flees down corridors of centuries pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. the polluting tides of sense roll shoreward. arid plains of wave-swept sea c

ng lear, then, we may expect the final statement of the poet.s mind. the passage that first put me on the track of the amazing discovery for which the world has to thank me is to be found in act i. sc. ii. ll. 132-149 .this is the excellent foppery of the world, that, when we are sick in fortune,.often the surfeit of our own behaviour,.we make guilty 44 the sword of song of our disasters the sun, the moon, and the stars; as if we were villains by necessity, fools by heavenly compulsion, knaves, thieves, and treachers by spherical predominance, drunkards, liars, and adulterers by an enforced obedience of planetary influence; and all that we are evil in, by a divine thrusting on; an admirable evasion of whoremaster man, to lay his goatish disposition to the charge of a star! my father compou

command be obeyed.and those of buddha have gained a far larger share of obedience that those of any other teacher.the enlightened one was not only a potential but an actual thief. further, all voluntary action limits in some degree, however minute, the volition of others. if i breathe, i diminish the stock of oxygen available on the planet. in those far distant ages when earth shall be as dead as the moon is to-day, my breathing now will have robbed some being then living of the dearest necessity of life. that the theft is minute, incalculably trifling, is no answer to the moralist, to whom degree is not known; nor to the scientist, who sees the chain of nature miss no link. if, on the other hand, the store of energy in the universe be indeed constant (whether infinite or no, if personalit

jesuits waite, a. e. the real history of the rosicrucians. wolseley, ld. marlborough. the above works and many others of less importance were carefully consulted by the author before passing these lines for the press. their substanital accuracy is further guaranteed by the professors of history at cambridge, oxford, berlin, harvard, paris, moscow, and london. 366. shot his chandra.56.anglic, shot the moon. 388. the subtle devilish omission.87.but what are we to say of christian dialectitians who quote .all things work together for good. out of its context, and call this verse .christian optimism. see caird.s .hegel. hegel knew how to defend himself, though. as goethe wrote of him. they thought the master too inclined to fuss and finick. the students. anger grew to frenzy paganinic* they vo

LIBER MMCMXI NOTE ON GENESIS

ts true meaning of .the marshalling forth by number. qabalah, hlbq, by tarot .the mystery shown forth in balanced disposition by command. hidden behind my magic veil of shows, i am not seen at all.name not my name. a note on genesis 5 absolute form of physical life that we know. the dual power of nature is the great mother of the worlds. again, to draw an analogy from the material world, consider the moon, our mother. behold in her the typic representative of the powers of the two. light and darkness, flux and reflux, ebb and flow.these are her manifested powers in nature.where also she binds the great waters to her will. now in the yetziratic attribution, is the second number, beth (i.e. a house, an abode, the dwelling of the holy one, shown to be equivalent to the sphere of kokab and his

p. 16 concerning the counting of final forms of letters as higher values is largely mystification: as a general rule, higher values for final forms of letters are used when to do so would give a more interesting or useful result, e.g. ma, amen= 741 counting= 700= tcma, the letters referred to the 4 elements; or when it was desired to concoct names adding to 3321 for the intelligence and spirit of the moon &c. to reduce hwchy to 29 (footnote p. 17) requires reducing the shin to 3 but still countin the yod as 10, i.e. 10+5+3+6+5= 29; if every letter is reduced to units we get 1+5+3+6+5= 20. alternatively if we just take the ordinary gematria value of the word, we get 10+5+300+6+5= 326 which we can then reduce as 3+2+6= 11 .the characters of heaven with thy finger &c. is from an english trans

LIBER O

an example the use of the table will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv, line 12, you will find .knowledge of sciences. by now looking up line 12 in the other columns, you will find that the planet corresponding is mercury, its number eight, its [lat .the traveller in the kingdoms of the tree (scil. of life [lat .the arrow beyond the moon (the reference being to the path of samekh on the kircher tree] svb figvra vi. 3 lineal figures the octagon and octagram, the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphthartharath,4 its colours orange (for mercury is the sphere of the sep

attributed to this degree. for other attributions see .777. lines 8 and 23. the pentagrams of air invoking aa banishing name: i h v h (ye-ho-wau. the sign of 2 =9: stretch both arms upwards and out-wards, the elbows bent at right-angles, the hands bent back, the palms upwards as if supporting a weight (see illustration (the grade of 2 =9 is particularly attributed to the element air; it refers to the moon; the path of t is attributed to this degree. for other attributions see .777. lines 9 and 11) the pentagrams of earth invoking aab a n i s h i n g name: a d n i (adonai. the sign of 1 =10: advance the right foot, stretch out the right hand upwards and forwards, the left hand downwards and backwards, the palms open (see illustration (the grade of 1 =10 is particularly attributed to the ele

LIBER SAMEKH

wholly withdrawn into his physical body; constraining his angel to indwell his heart. line 1 gi am he h asserts the destruction of the sense of separateness between self and self. it affirms existence, but of the third person only. gthe bornless spirit h is free of all space, ghaving sight in the feet, h that they may choose their own path.25 gstrong h is gbr, the magician escorted by the sun and the moon (see liber d and liber 777. gthe immortal fire h is the creative self; impersonal energy cannot perish, no matter what forms it assumes. combustion is love. line 2 gtruth h is the necessary relation of any two things; therefore, although it implied duality, it enables us to conceive of two things as being one thing such that it demands to be defined by complementals. thus, an liber samekh

th the bow-shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion. h this passage.combined with several others.is paraphrased in poetry by aleister crowley in his tannhauser:32 and when, invoking often, thou shalt see that formless fire; when all the earth is shaken, the stars abide not, and the moon is gone, all time crushed back into eternity, the universe by earthquake overtaken; light is not, and the thunders roll, the world is done: when in the darkness chaos rolls again in the excited brain: then, o then call not to thy view that visible image of nature; fatal is her name! it fitteth not thy body to behold that living light of hell, the unluminous, dead flame, until that body fr

es, the first passage is somewhat rearranged from framgents 196 and 199 in the westcott edn; the second is fragment 198 in the same edition and is here quoted verbatim. for the former, westcott gives: 196: if thou often invokest thou shalt see all things growing dark; and then when no longer is visible unto thee the high-arched vault of heaven, when the stars have lost their light and the lamp of the moon is veiled, the earth abideth not, and around thee darts the lightning flame and all things appear amid thunders. 199: when thou shalt behold that holy and formless fire shining flashingly through the depths of the universe: hear thou the voice of fire( gall the phantasms are vanished h is possibly a gloss by someone in the g.d (the phrase appears in the golden dawn practicus ritual in the

LIBER STELLAE RUBEAE

ion in class a imprimatur: n. fra. a a 1 1. apep deifieth asar. 2. let excellent virgins evoke rejoicing, son of night! 3. this is the book of the most secret cult of the ruby star. it shall be given to none, save to the shameless in deed as in word. 4. no man shall understand this writing.it is too subtle for the sons of men. 5. if the ruby star have shed its blood upon thee; if in the season of the moon thou hast invoked by the iod and the pe, then mayest thou partake of this most secret sacrament. 6. one shall instruct another, with no care for the matters of men.s thought. 7. there shall be a fair altar in the midst, extended upon a black stone. 8. at the head of the altar gold, and twin images in green of the master. 9. in the midst a cup of green wine. 10. at the foot the star of rub

LIBER V VEL REGULI

mpose of two opposite current, and each current is also thus polarized. sh is heaven and earth, t male and female; sht is spirit and matter; one is the word of liberty and love flashing its light to restore life to earth, the other is the act by which life claims that love is light and liberty. and these are two-in-one, the divine letter of silence-in-speech whose symbol is the sun in the arms of the moon.11 but sh and t are alike formula of force in action as opposed to entities; they are not states of existence, but modes of motion. they are verbs, not nouns. sh is the holy spirit as a .tongue of fire. manifest in triplicity, and is the child of set-isis as their logos or word uttered by their .angel. the card is xx, and 20 is the value of yod (the secret seed of all things, the virgin

LIBER XCV THE WAKE WORLD

ngs, so that there was a great cloud; and rain fell gently and purely, so that he really did the things good by fighting them. and there was a bull that tossed them on his horns, so that they changed into butterflies; and there was a man who kept telling everybody to be quiet and not make a noise. so we came at last in the next house of the palace. it was a great dome of violet, and in the centre the moon shone. she was a full moon, and yet she looked like a woman quite, quite young. yet her hair was silver, and finer than spiders. webs, and it rayed about her, like one can.t say what; it was all too beautiful. in the middle of the hall there was a black stone pillar, from the top of which sprang a fountain of pearls; and as they fell upon the flood, they changed the dark marble to the col

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

l. what makes asgard an enclosure is the wall around it, which an elaborate story in gylfaginning seems to address. the gods had established midgard and deities, themes, and concepts 61 had built valholl when a builder came to them and offered to build a fortress so secure that giants could not get through it. he offered to do the job in a year and a half against a payment of freyja, the sun, and the moon. the gods thought they had cut a great deal when they got him to agree to do the job within half a year with only the help of his horse svadilfari. they were mistaken, and when three days were left it appeared all but certain that the wall would be completed. the gods blamed loki and threatened him. loki changed himself into a mare and distracted svadilfari. the wall was never completed

of being entirely filthy remains unclear. references and further reading: georges dumezil, gtwo minor scandinavian gods: byggvir and beyla h (1952, in his gods of the ancient northmen, ed. einar haugen, publications of the ucla center for the study of comparative folklore and mythology, 3 (berkeley and los angeles: university of california press, 1973, 89.117. bil and hjuki children who accompany the moon, according to snorri sturluson. snorri includes them in his discussion of the moon in gylfaginning; they were taken up from earth as they left the well called byrgir, carrying a bucket and a pole. their father was vidfinn (wood-finn. now they accompany the moon, as can be seen from the earth. these names are found only in this passage, with one exception: later in gylfaginning snorri says

d of the poem odin is asking about the aftermath of ragnarok, and he poses this question to vafthrudnir: whence will come the sun into the smooth heaven, after fenrir has destroyed it? in describing the sun and moon, snorri says in gylfaginning that the sun is ultimately to be swallowed by a wolf called skoll. when he comes to ragnarok, snorri says simply that a wolf swallows the sun, and another the moon, and it is apparent that he regards neither of these as identical to fenrir, for only after describing the swallowing of the sun and moon and a devastating earthquake does he report that fenrir has gotten loose. but fenrir fs subsequent action echoes the swallowing of the heavenly bodies, for he ggoes about with a gaping mouth, and the lower jaw is on the earth and the upper against the s

freyja lends to loki, giving him the gift of flight. loki borrows the same item from freyja in the story of his retrieval of idun from thjazi in skaldskaparmal. in the extant mythology freyja exists primarily as an object of lust for male giants. thrym will only return thor fs stolen hammer if he gets freyja in return; the giant who is to build the wall around asgard demands freyja, the sun, and the moon as his wages; and hrungnir boasts drunkenly in asgard that he will kill all the asir except freyja and sif, whom he will carry off. freyja fs reputation, meanwhile, is somewhat questionable. when asked to go off as thrym fs bride so that thor can get his hammer back, she protests that everyone will know her to be most eager for men if she does so. in lokasenna loki tells her that she has

tanza from grimnismal, calls garm gthe greatest monster h and says that after getting from the place before gnipahellir where he is bound, he will fight with ty lr and they will kill each other. the name (or noun) is used as a base word in kennings, always with the connotation of one who destroys (e.g, fire is the ggarm of wood h. thus, snorri fs beast managarm (moon-dog) must be the destroyer of the moon, and that is precisely what snorri says he is in gylfaginning. see also bound monster; managarm gefjon minor goddess and/or female figure of legendary prehistory. snorri lists gefjon fourth in his catalog in gylfaginning of goddesses among the asir and says she is a virgin, served by those women who died unmarried. snorri also numbers her among the goddesses at agir fs party at the beginn

LUCIFERIAN SORCERY

or the holy guardian angel, which is a perfected manifestation of the self in anthropomorphic form. the devil would not lead us to death and fire, but to life, creation, pleasure, ecstasy and wisdom. lucifer has been described within a witches sabbat context before, specifically as the husband of diana from the legend originating from italian folklore. lucifer (the sun) was the husband of diana (the moon; the two were joined in a great union of opposites. it is the development of the individual towards a partial solitary path which opens each aspect of initiation towards the advancement of the human spirit. this means positive evolution, discipline, understanding and mental strength is the building blocks of understanding. lucifer is thus the high symbol of witches sabbat. wisdom is the p

th! by the mask of the jackal and wolf, i call thee forth to charge this circle! azatum ashramu likiahaka southern quarter guardian of the gateway- hawk headed lord of fire, guardian of the eastern quarter. horus ialanpa zarasu manifest unto this circle, blood covered hawk of sunrise! come forth and guard this rite! zariza nalaia sroha 20 eastern guardian of the gateway- thoth, lamp and wisdom of the moon, guardian of the arte magickal come forth and guard the southern quarter open thy scrolls of sorcerous knowledge i seek the gateway of lunar awakening! azothoz thoth likalia northern quarter guardian of the gateway- set-an ziorzo, bringer of the black flame guardian of the northern quarter, i summon thee forth to protect and fortify this circle typhon sothis, do come forth! lord of darkne

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

self, or the holy guardian angel, which is a perfected manifestation of the self in anthropomorphic form. the devil would not lead us to death and fire, but to life, creation, pleasure, ecstasy and wisdom. lucifer has been described within a sabbatic context before, specifically as the husband of diana from the legend originating from italian folklore. lucifer (the sun) was the husband of diana (the moon; the two were joined in a great union of opposites. it is the development of the individual towards a partial solitary path which opens each aspect of initiation towards the advancement of the human spirit. this means positive evolution, discipline, understanding and mental strength is the building blocks of understanding. lucifer is thus the high symbol of sethian witchcraft. the witches

MAGIC AND SPELLS

throw: none spell resistance: yes moon blade a 3-foot-long, blazing beam, of moonlight springs forth from your hand. anyone who can cast moon blade can wield the beam with proficiency. however, if you are proficient with any type of sword, you can wield the beam as if it were any type of sword and thus gain the benefits of any special sword skill you might have, such as weapon focus. attacks with the moon blade are melee touch attacks. its strike saps vitality or life force, causing no visible wounds but dealing 1d8 points of damage plus 1 point per two caster levels (to a maximum of +15) to any type of creature except undead. undead are visibly wounded by a moon blade. their substance boils away from its touch, and they take 2d8 points of damage plus 1 point per caster level (to a maximum

blade strike temporarily scrambles magic. on the target's next turn after a hit from a moon blade, the creature must make a concentration check to use any spell or spell-like ability. the dc is 10+ points of damage dealt+ spell level (an opponent hit by a moon blade while casting a spell must make the usual concentration check to avoid ruining the spell in addition to the check on its next turn) the moon blade spell has no connection with the magic items known as moonblades borne and made by some elves. arcane material component: a small candy made with wintergreen oil. moon path evocation [force] level: hth 5, moon 5- components: v, s, m/df casting time: 1 action range: medium (100 ft+ 10 ft./level) effect: a variable-width, glowing white stair or bridge of translucent force up to 15 ft

ailless ribbon of glowing white translucent forcelike a glass strip. the strip can be from 3 to 20 feet wide as you decide (you can vary the width over the ribbon's length if you want) it sticks to its endpoints unshakably, even if these endpoints are in midair. at the tinie of casting, you designate up to one creature per caster level to receive extra protection while standing on or moving along the moon path. protected creatures gain the benefits of a sanctuary. this works exactly like the 1st-level spell sanctuary except that the save dc is 15+ your wisdom modifier, and any subject of the spell who attacks breaks the sanctuary effect for all subjects. protected creatures also stick to the top of the moon path as though they have received spider climb spells. a creature loses both benefi

ick to the top of the moon path as though they have received spider climb spells. a creature loses both benefits immediately when it leaves the path. unlike a wall offorce, a moon path can be dispelled. it is otherwise similar to a wall offorce in that it needs no supports and it is immune to damage of all kinds. a disintegrate blasts a hole 10 feet square, leaving the rest of the path intact (if the moon path is 10 feet wide or less, this merely creates a 10-foot gap) a hit from a rod of cancellation, a sphere of annihilation, or mordenkainen's disjunction destroys a moon path. spells and breath weapons cannot pass through a moon path, although dimension door, teleport, and similar effects can bypass the barrier. it blocks ethereal creatures as well as material creatures. gaze attacks can

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

flarnmel--count bernard of treviso. 149 the theory and practice of alchemy the origin of alchemical philosophy--alexander the great and the talking trees--nature and art--alchemical symbolism--the song of solomon--the philosopher's gold. 153 the theory and practice of alchemy, part ii the alchemical prayer--the emerald tablet of hermes--a letter from the brothers of r. c--the magical mountain of the moon--an alchemical formula--the dew of the sages. 157 the chemical marriage christian rosencreutz is invited to the chemical wedding--the virgo lucifera--the philosophical inquisition--the tower of olympus--the homunculi--the knights of the golden stone. 161 bacon, shakspeare, and the rosicrucians the rosicrucian mask--life of william shakspere--sir francis bacon--the acrostic signatures--the

, such as the peculiarly shaped golden sickle with which they cut the mistletoe from the oak, and the cornan, or scepter, in the form of a crescent, symbolic of the sixth day of the increasing moon and also of the ark of noah. an early initiate of the druidic mysteries related that admission to their midnight ceremony was gained by means of a glass boat, called cwrwg gwydrin. this boat symbolized the moon, which, floating upon the waters of eternity, preserved the seeds of living creatures within its boatlike crescent. p. 23 integrity from the most learned members of the higher druidic degrees. according to james gardner, there were usually two arch-druids in britain, one residing on the isle of anglesea and the other on the isle of man. presumably there were others in gaul. these dignitar

rests and in the darkness of caves. in these places, far from the haunts of men, the neophyte was instructed concerning the creation of the universe, the personalities of the gods, the laws of nature, the secrets of occult medicine, the mysteries of the celestial bodies, and the rudiments of magic and sorcery. the druids had a great number of feast days. the new and full moon and the sixth day of the moon were sacred periods. it is believed that initiations took place only at the two solstices and the two equinoxes. at dawn of the 25th day of december, the birth of the sun god was celebrated. the secret teachings of the druids are said by some to be tinctured with pythagorean philosophy. the druids had a madonna, or virgin mother, with a child in her arms, who was sacred to their mysteries

rected at the time of the year corresponding to that at which modern christians celebrate easter. both the cross and the serpent were sacred to the druids, who made the former by cutting off all the branches of an oak tree and fastening one of them to the main trunk in the form of the letter t. this oaken cross became symbolic of their superior deity. they also worshiped the sun, moon, and stars. the moon received their special veneration. caesar stated that mercury was one of the chief deities of the gauls. the druids are believed to have worshiped mercury under the similitude of a stone cube. they also had great veneration for the nature spirits (fairies, gnomes, and undines, little creatures of the forests and rivers to whom many offerings were made. describing the temples of the druids

ers, nine in number, representing the nine worlds of the mysteries. the candidate seeking admission was assigned the task of raising balder from the dead. although he did not realize it, he himself played the part of balder. he called himself a wanderer; the caverns through which he passed were symbolic of the worlds and spheres of nature. the priests who initiated him were emblematic of the sun, the moon, and the stars. the three supreme initiators--the sublime, the equal to the sublime, and the highest--were analogous to the worshipful master and the junior and senior wardens of a masonic lodge. after wandering for hours through the intricate passageways, the candidate was ushered into the presence of a statue of balder the beautiful, the prototype of all initiates into the mysteries. th

MASTERING WITCHCRAFT

n in antiquity. there are few written sources, and those that exist are generally obscure, of an oblique nature, casting light upon rather than informing directly. for instance, italian witch lore presents us with the following creation story: in the beginning the great darkness, diana, divided herself into two equal and opposite forces, night and day. the night was ruled over by diana herself as the moon, the day by her alter ego and brother, lucifer, the sun. diana, inasmuch as the moon is ever pursuing the sun across the sky, became enamoured of her brother the sun and seduced him in the shape of his pet cat. the offspring from this union was a daughter, aradia or herodias, the archetypal "avatar" or patroness of all witches. in this legend of diana with its gnostic overtones, there are

knives, and shields, and breastplates, and made known to them the metals [of the earth] and the art of working them. semjaza taught enchantments, and root cuttings, arma-ros the resolving of enchantments, baraqijel astrology, kokabel the constellations, ezeqeel the knowledge of the clouds [weather lore, araqiel the signs of the earth [husbandry, shamsiel the signs of the sun, sariel the course of the moon) according to that collection of ancient cabalistic lore, the zohar, great azael and his cohorts had had to assume tangible bodies in order to descend upon the earth. because of their revolt against higher authority and the ties with this world which they had subsequently formed, they were unable to divest themselves of these material forms and re-ascend into the heavenly spaces again "bo

heir sweep westwards across northern europe and into britain around 500 b.c. the indigenous britons, or prytani as they then were called, were a strange people, who buried their dead in great burial mounds, or barrows, used bronze as their only metal, and relied for weapons chiefly upon slender arrows with delicate elder-leaf-shaped flint tips. their religion, which was connected in some way with the moon and stars, was conducted amidst stone circles, surrounded by a bank and ditch (the original witch circle, in fact. the prytani appear to have kept very much to themselves, isolating themselves within raths, or large circular encampments, the only contact between the two races being made by the celtic shamans, or druids, a word probably signifying wise ones, or wizards. much or all of the

gical times and seasons finally, as a novice witch or warlock, you will need to know about the times and seasons of the witches' year. these are the correct times when you will be able to recharge your magical batteries and draw down to yourself the new currents of elemental power to work your spells. the elemental power tides of the universe are marked by the movements of the stars, the sun, and the moon, but chiefly the latter two. though these heavenly bodies are not the actual sources of the power, they are the main indicators of its ebb and flow in our universe. whenever you wish to perform a magical act, you must work taking these power tides into consideration, in the same way a navigator of a boat times his movements to utilize the sea tides to his best advantage. of course, you ca

rm a magical act, you must work taking these power tides into consideration, in the same way a navigator of a boat times his movements to utilize the sea tides to his best advantage. of course, you can work against the tide, but it is self-defeating for the beginner, and is best left for times of emergency or until such a time as you have reached a degree of sureness in your practice. the sun and the moon are the two great hands of our cosmic clock. whereas the hour hand or sun governs the seasons of the year, the moon or minute hand governs the sea tides and the hidden workings of the deep mind. as such, this heavenly body rather than the sun is the main concern of witches. in european mythology the sun has always been seen as a symbol of a male divinity, the moon a female one. however, w

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

of our key is to fear god, to adore him, to honour him with contrition of heart, to invoke him in all matters which we wish to undertake, and to operate with very great devotion, for thus god will lead us in the right way. when, therefore, thou shalt wish to acquire the knowledge of magical arts and sciences, it is necessary to have prepared the order of hours and of days, and of the position of the moon, without the operation of which thou canst effect nothing; but if thou observest them with diligence thou mayest easily and thoroughly arrive at the effect and end which thou desirest to attain. book one page 13 chapter ii of the days, and hours, and of the virtues of the planets when thou wishest to make any experiment or operation, thou must first prepare, beforehand, all the requisites

f the seven planets in regular order, commencing at the highest and descending to the lowest. the order of the planets is as follows: shbthai, shabbathai, saturn; beneath saturn is tzdq, tzedeq, jupiter; beneath jupiter is madim, madim, mars; beneath mars is shmsh, shemesh, the sun; beneath the sun is nvgh, nogah, venus; beneath venus is kvkb, kokav, mercury; and beneath mercury is lbnh, levanah, the moon, which is the lowest of all the planets. it must, therefore, be understood that the planets have their dominion over the day which approacheth nearest unto the name which is given and attributed unto them viz, over saturday, saturn; thursday, jupiter; tuesday, mars; sunday, the sun; friday, venus; wednesday, mercury: and monday, the moon. the rule of the planets over each hour begins from

wednesday, mercury: and monday, the moon. the rule of the planets over each hour begins from the dawn at the rising of the sun on the day which take its name from such planet, and the planet which follows it in order, succeeds to the rule over the next hour. thus (on saturday) saturn rules the first hour, jupiter the second, mars the third, the sun the fourth, venus the fifth, mercury the sixth, the moon the seventh, and saturn returns in the rule over the eighth, and the others in their turn, the planets always keeping the same relative order. note that each experiment of magical operation should be performed under the planet, and usually in the hour, which refers to the same. for example: in the days and hours of saturn thou canst perform experiments to summon the souls from hades, but

forming friendships; for kindness and love; for joyous and pleasant undertakings, and for travelling. the days and hours of mercury are good to operate for eloquence and intelligence; promptitude in business; science and divination; wonders; apparitions: and answers regarding the future. thou canst also operate under this planet for thefts; writings; deceit; and merchandise. the days and hours of the moon are good for embassies; voyages; envoys; messages; navigation; reconciliation; love; and the acquisition of merchandise by water. thou shouldst take care punctually to observe all the instructions contained in this chapter, if thou desirest to succeed, seeing that the truth of magical science dependeth thereon. the hours of saturn, of mars, and of the moon are alike good for communicating

rs serve for summoning souls from hades, especially of those slain in battle. the hours of the sun, of jupiter, and of venus, are adapted for preparing any operations whatsoever of love, of kindness, and of invisibility, as is hereafter more fully shown, to which must be added other things of a similar nature which are contained in our work. the hours of saturn and mars and also the days on which the moon is conjunct with them, or when she receives their opposition or quartile aspect, are excellent for making experiments of hatred, enmity, quarrel, and discord; and other operations of the same kind which are given later on in this work. the hours of mercury are good for undertaking experiments relating to games, raillery, jests, sports, and the like. the hours of the sun, of jupiter, and o

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

it is necessary that it should be done in a place hidden, removed, secret, convenient, and proper for such art, where no man frequenteth or inhabiteth, as we shall relate more fully in its place. if then thou shouldst operate touching anything which hath been stolen, in whatever way it be performed and whatever way it may have been prepared, it is necessary to practice it on the days and hours of the moon, being if possible in her increase, and from the first unto the eighth hour of the day. but if it be by night, then it should be at the fifth or at the third hour; but it is better by day than by the night, for the light justifieth them, and maketh them much more fit for publication. but if the operations be regarding invisibility, they should be put in practice at the first, second, and

day of saturn at the first hour, or rather at the eighth or fifteenth of the day; and from the first until the eighth hour of the night. experiments of games, raillery, deceit, illusion, and invisibility, ought to be done at the first hour of venus, and at the eighth hour of the day; but by night at the third and at the seventh. at all times of practicing and putting into execution magical arts, the moon should be increasing in light, and in an equal number of degrees with the sun; and it the key of solomon page 84 is much better from the first quarter to the opposition, and the moon should be in a fiery sign, and notably in that of the ram or of the lion. therefore, to execute these experiments in any manner whatsoever, it should be done when the moon is clear, and when she is increasing

y of solomon page 84 is much better from the first quarter to the opposition, and the moon should be in a fiery sign, and notably in that of the ram or of the lion. therefore, to execute these experiments in any manner whatsoever, it should be done when the moon is clear, and when she is increasing in light. in order to put in execution those of invisibility after everything is properly prepared, the moon should be in the sign of the fishes, in the hours proper and fitting, and she should be increasing in light. for experiments of seeking love and favor, in whatever way it may be desired, they will succeed, provided that they have been prepared at the proper hours, and that the moon be increasing in light and in the sign of the twins. so exact a preparation of days and hours is not necessa

art, various instruments are necessary, as a knife with a white hilt, another with a black hilt, a short lance, wherewith to trace circles, characters, and other things. the knife with the white hilt (see figure 61) should be made in the day and hour of mercury, when mars is in the sign of the ram or of the scorpion. it should be dipped in the blood of a gosling and in the juice of the pimpernel, the moon being at her full or increasing in light. dip therein also the white hilt, upon the which thou shalt have engraved the characters shown. afterwards perfume it with the perfumes of the art. with this knife thou mayest perform all the necessary operations of the art, except the circles. but if it seemeth unto thee too troublesome to make a similar knife, have one made in the same fashion; a

s for help, protection, and assistance in this art, experiment, and operation, and may it be a succor unto us. after this cast the salt into the vessel wherein is the water, and say the following psalms: cii; liv; vi; lxvii. thou shalt then make unto thyself a sprinkler of vervain, fennel, lavender, sage, valeriain mint, garden-basil, rosemary, and hyssop, gathered in the day and hour of mercury, the moon being in her increase. bind together these herbs with a thread spun by a young maiden, and engrave upon the handle on the one side the characters shown in figure 82, and on the other side those given in figure 83. after this thou mayest use the water, using the sprinkler whenever it is necessary; and know that wheresoever thou shalt sprinkle this water, it will chase away all phantoms, an

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

ecial virtues; for the use of the master of art. the order of the pentacles (1) seven pentacles consecrated to saturn black (2) seven pentacles consecrated to jupiter blue (3) seven pentacles consecrated to mars red (4) seven pentacles consecrated to the sun yellow (5) five pentacles consecrated to venus green (6) five pentacles consecrated to mercury mixed colors (7) six pentacles consecrated to the moon silver. kl figure 1. the mystical figure of solomon the key of solomon page 60 saturn. figure 11. the first pentacle of saturn. this pentacle is of great value and utility for striking terror into the spirits. wherefore, upon its being shown to them they submit, and kneeling upon the earth before it, they obey. editor s note. the hebrew letters within the square are the four great names o

h the spirits of mercury, and serveth to open doors in whatever way they may be closed, and nothing it may encounter can resist it. editor s note. within the pentacle are the names el ab, and ihvh. the versicle is from psalm xxiv. 7 "lift up your heads, o ye gates, and be ye lift up ye everlasting doors, and the king of glory shall come in" figures 46 and 47. figure 48. the holy pentacles page 77 the moon. figure 49. the first pentacle of the moon. this and the following serve to call forth and invoke the spirits of the moon; and it further serveth to open doors, in whatever way they may be fastened. editor s note. the pentacle is a species of hieroglyphic representation of a door or gate. in the center is written the name ihvh. on the right hand are the names ihv, ihvh, al, and ihh. on th

roglyphic representation of a door or gate. in the center is written the name ihvh. on the right hand are the names ihv, ihvh, al, and ihh. on the left hand are the names of the angels: schioel, vaol, yashiel, and vehiel. the versicle above the names on either side, is from psalm cvii. 16 "he hath broken the gates of brass, and smitten the bars of iron in sunder" figure 50. the second pentacle of the moon. this serveth against all perils and dangers by water, and if it should chance that the spirits of the moon should excite and cause great rain and exceeding tempests about the circle, in order to astonish and terrify thee; on showing unto them this pentacle, it will all speedily cease. editor s note. a handpointing to the name el, and to that of the angel abariel. the versicle is from psa

hould excite and cause great rain and exceeding tempests about the circle, in order to astonish and terrify thee; on showing unto them this pentacle, it will all speedily cease. editor s note. a handpointing to the name el, and to that of the angel abariel. the versicle is from psalm lvi. 11 "in elohim have i put my trust, i will not fear, what can man do unto me" figure 51. the third pentacle of the moon. this being duly borne with thee when upon a journey, if it be properly made, serveth against all attacks by night, and against every kind of danger and peril by water. editor s note. the names aub and vevaphel. the versicle is from psalm xl. 13 "be pleased o ihvh to deliver me, o ihvh make haste to help me" figures 49 and 50. the key of solomon page 78 figure 52. the fourth pentacle of t

its angel, sophiel, giveth the knowledge of the virtue of all herbs and stones; and unto whomsoever shall name him, he will procure the knowledge of all. editor s note. the divine name eheieh asher eheieh, and the names of the angels yahel and sophiel. the versicle is "let them be confounded who persecute me, and let me not be confounded; let them fear, and not i" figure 53. the fifth pentacle of the moon. it serveth to have answers in sleep. its angel iachadiel serveth unto destruction and loss, as well as unto the destruction of enemies. thou mayest also call upon him by abdon and dal against all phantoms of the night, and to summon the souls of the departed from hades. editor s note. the divine names ihvh and elohim, a mystical character of the moon, and the names of the angels iachadie

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

store of treasure therein. but when they had broken it open, out flew the chief spirits immediately, with their legions following them; and they were all restored to their former places except belial, who entered into a certain image, and thence gave answers unto those who did offer sacrifices unto him, and did worship the image as their god, etc. observations. first, thou shalt know and observe the moon s age for thy working. the best days be when the moon luna is 2, 4, 6, 8, 10, 12, or 14 days old, as solomon saith; and no other days be profitable. the seals of the 72 kings are to be made in metals. the chief kings in sol (gold; marquises in luna (silver; dukes in venus (copper; prelacies in jupiter (tin; knights in saturn (lead; presidents in mercury (mercury; earls in venus (copper, a

the which solomon did command the evil spirits. it is to be made at 2 feet distance from the magical circle and it is 3 feet across (see frontispiece figure 154) note that this triangle is to be placed toward that quarter whereunto the spirit belongeth. and the base of the triangle is to be nearest unto the circle, the apex pointing in the direction of the quarter of the spirit. observe thou also the moon in thy working, as aforesaid, etc. anaphaxeton is sometimes written anepheneton (colours- triangle outlined in black; name of michael black on white ground; the three names without the triangle written in red; circle in centre entirely filled in in dark green) 28 the coiled serpent is only shown in one private codex, the hebrew names being in most cases simply written round in a somewhat

l aralim shabbathai s (for "sphere) of saturn+ el chesed tzadquiel chaschmalim tzedeq s. of jupiter+ elohim gibor geburah kamael seraphim madim s. of mars+ iehovah eloah va-daath tiphereth raphael malakim shemesh s. of the sun+ iehovah tzabaoth netzach haniel elohim nogah s. of venus+ elohim tzabaoth hod michael beni elohim kokav s. of mercury+ shaddai el chai lesod gabriel cherubim levanah s. of the moon+ the hexagram of solomon. this is the form of the hexagram of solomon, the figure whereof is to be made on parchment of a calf s skin, and worn at the skirt of thy white vestment, and covered with a cloth of fine linen white and pure, the which is to be shown unto the spirits when they do appear, so that they be compelled to take human shape upon them and be obedient (colours- circle, hex

e that is clean both inwardly and outwardly, and that hath not defiled himself by any woman in the space of a month, but hath in prayer and fasting desired of god to forgive him all his sins, etc. it is to be made on the day of mars or saturn (tuesday or saturday) at night at 12 o clock, and written upon virgin parchment with the blood of a black cock that never trode hen. note that on this night the moon must be increasing in light (i.e, going from new to full) and in the zodiacal sign of virgo. and when the seal is so made thou shalt perfume it with alum, raisins dried in the sun, dates, cedar and lignum aloes. also, by this seal king solomon did command all the aforesaid spirits in the vessel of brass, and did seal it up with this same seal. he by it gained the love of all manner of per

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

olloweth. the nature of the 24 angels of the day& night changeth every day& their offices is to do all things that is attributed to the 7 planets but that changeth every day also, as for example, you may see in the following treatise is that the angel samael ruleth the first hour of the day beginning at sun rising, supposing it to be on a monday, in the first hour of the day that is attributed to the moon, and you call samael or any of his dukes, their offices in that hour is to do all things that is attributed to the moon but if you call him or any of his servants dukes on a tuesday morning at sunrising being the first hour of the day their offices is to do all things that is attributed to mars& so the like rule is to be observed in the first hour of every day& the like is to be observed

ukes& servants whereof we shall mention 8 of the chief dukes which is sufficient for practise, who hath 444 servants to attend them, their names are as followeth (viz) ameniel, charpon, darosiel, monasiel, brumiel, nestoriel, chremas, meresyn; now to make a seal for any of these 8 dukes or their chief prince samael, do as followeth, first write the character of the lord of the ascendant, secondly the moon afterwards the rest of the planets; after that the characters& sign that ascends upon the 12th. house in that hour, as it shows in the sigil following, which is fitted for the 10th. day of march, in the year of our lord 1641, being on a wednesday& the first hour of the day. ars paulina 5 the 2nd. hour of the day is called sovormi, and the angel that governs this hour is called anael, who

MEANING OF MASONRY

mself constitutes the" perfect lodge" if he will but know himself and analyse his own nature aright. to each of us also from our birth have been given three lesser lights, by which the lodge within ourselves may be illumined. for the" sun" symbolizes our spiritual consciousness, the higher aspirations and emotions of the soul; the" moon" betokens our reasoning or intellectual faculties, which (as the moon reflects the light of the sun) should reflect the light coming from the higher spiritual faculty and transmit it into our daily conduct; whilst" the master of the lodge" is a symbolical phrase denoting the will-power of man, which should enable him to be master of his own life, to control his own actions and keep down the impulses of his lower nature, even as the stroke of the master's ga

here is that deep sense in which a man feels himself not only in fraternity with his fellow-men, whether masonically his brethren or not, but realizes himself brother to all that is, part of the universal life that thrills through all things. a great illuminate, st. francis of assisi, expressed what i refer to when he wrote in his famous canticle, of his brothers the sun and the wind; his sisters the moon and the sea; his brethren the animals and the birds; as being all parts of a common life, all constituents in the scheme of the great architect for the restoration of the temple of creation and its dedication to his service, and as all worthy of a common love upon our part, even as they are the subject of a common solicitude upon his. and passing from these primary qualifications we proce

d. the senior warden, whilst the master's chief executive officer, is his anthesis and opposite pole. he personifies the soul, the psychic or animistic principle in man, which, if unassociated with and unillumined by the greater light of the spirit or master-principle, has no inherent light of its own at all. at best he in the west can but reflect and transmit that greater light from the east, as the moon receives and reflects sunlight. wherefore in masonry his light is spoken of as the moon. in nature when the moon is not shone upon by the sun it is invisible and virtually non-existent for us; when it is, it is one of the most resplendent of phenomena. similarly human intelligence is valuable or negligible according as it is enlightened by the master-light of the divine principle, or mere

me extinguished in the darkness of the third degree. in the great work of self-transformation they are lights and helps up to a point. when that point is reached they are of no further avail; the grip of each of them proves a slip and the master-light, or divine principle, alone takes up and completes the regenerative change" the sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee; but the lord shall be unto thee an everlasting light and thy god thy glory; and the days of thy mourning shall be ended (is. lx. 19-20. the three lesser officers and tyler, who, with the three principal ones, complete the executive septenary, represent the three greater officers' energies transmitted into the lower faculties of man's organism. the senior deacon, as t

MICHAEL FORD A RITE OF THE WEREWOLF

tub. noitatpmet otni ton su dael dna su tsniaga ssapsert that meht evigrof ew sa, sessapsert ruo su evigrof dna. daerd yliad ruo yad siht su evig. nevaeh ni ti sa htrae ni enod eb lliw yht. emoc modgnik yht. eman yht ed dewollah, neveah ni tra hcihw rehtaf ruo. the chant of becoming a werewolf (inspired by the sloane ms. british museum manuscript, as given to me by the skratte) under the gleam of the moon, be it full or dark i stand in the crossroads of cain under the horns of the adversary and beast lord as the gray shadow which ensorcels my being as with who drinks water from the prints of the wolf to he who has taken the wolf belt of the devil by satanadar i summon thee, by the devil i become thee i shall become the werewolf, man and beast to go forth this night to feast none shall capt

MICHAEL FORD WITCHMOON

om which atavisms develop and exist. we are throwing open the gates of saturn (the gates of death, hidden knowledge, they are the resurgent atavisms, the hidden spirits and archetypes of shadow and night, the black sun shining with life and wisdom- the torch bearer (1) behind the darkness. love, health, wisdom and beauty are the finest forms of existence. the shadows in the night which glow under the moon exist to dance with you, to guide towards a glimpse of the night of pan, to gather on the astral plane at the witches' sabbath. come close, if your will is against it much is deadly, however with pleasure and the glowing lamp of strength all is possible. come within the night side, where varcolaci await. vampirism, lycanthropy and european folklore for thousands of years there have been t

icance in magick because the individual seeks to enter, take hold and mold the clay of life around him/her. germany gives us the vampire races of nachzehrer, nachttoter, alp, neuntoter and nosferatu. 9 9 nachzehrer is a vampire which is found in the northern part of germany and the kashubes, which include bavaria and other surrounding areas. the nachzehrer is born in the coffin under the light of the moon, it awakes and begins tearing it's own flesh. this vampire is able to contact its living family members on the astral plane, guiding them into its own feeding. when the nachzehrer was exhumed, it was found to be resting in its own blood and a half devoured grave shroud. a peculiar thing about the nachzehrer is that this creature sleeps with it's left eye open and holding it's thumb. it wa

i. varcolaci is a romanian vampire spirit. this particular vampire spirit is generally a living individual, going forth in a presumably normal life. in the night however this vampire would physically enter sleep and its spirit would rise as what was called varcolaci. the undead spirit is able to rise towards the night sky, in the form of a small dragon or wolf with many heads, to drink blood from the moon. the varcolaci are also able to haunt villages and drain astral life force and blood from the sleeping. the varcolaci vampire is quite powerful on the astral plane, being able to haunt the night in many forms, depending on the primal urge and desire. further explanations and developments of this form are discussed in later chapters of this book. dracul or dracula is romanian meaning "son

e and elongated are held by nothing but air. they do not move, save for the spectral wind, which whistles through the skeletal branches. in the distance you hear moaning cries, or chants which seem to be projected by a haunting collection of voices, each seeming so far away yet growing near you. there is no light, save from a crescent moon which is below you and not above. the sky is reversed and the moon is blood red. above you see nothing but sheer impenetrable darkness, nothingness. fear is twisting it's gray hand across your throat and you seek to control yourself. will must preserve you. in the air you notice several spirals of what appears to be white and gray funnel clouds, like a small tornado. this funnel cloud seems to project a kind of screeching sound, which disappears again in

uddenly began to fade and everything beyond this was blank. i awoke the next morning, feeling refreshed and a new sense of happiness flowed throughout my being. it must be understood that this rising in astral or dream flesh may not be an easy task for all, some have a natural affinity towards this while others must train and expand the mind through will. the essence of the witch is of hecate, or the moon. the joy and love for the night and the great, vast powers of the mind. the training of the sorcerer is a lonely and difficult path, a great reward for those who can remain. the witches pyramid oath of the sorcerer the greatest teacher of magick is experience itself. no book can give great secrets of sorcery, only the inspiration to actively explore the great winding path of sorcery. the

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

5 chapter 2earth s first delugego and cut off tiamat s life, and let the winds convey her blood to secret places.(the enuma elish)we read from various sources that approximately 50,000 years ago a certain planetarybody in our own solar system was mysteriously destroyed. this body has been calledtiamat, phaeton, lucifer, marduk, maldek, rahab, and even luna (not connected tothe name later given to the moon. it was believed to have existed between mars andjupiter and was referred to as the second sun and may have been mistaken as such,because its atmosphere was resplendent with reflections of the actual sun. this is notas improbable as it sounds since v enus, the morning star, the second planet from thesun and the third brightest object in the sky, is so bright that it casts a distinct shado

nd the caspian and blackseas. the waters of the planet tiamat, after pouring into our atmosphere, helped tosubmerge the continents and eventually became the great oceans we have today. andso, the great pre-diluvian civilizations once occupying these continents were gone for-ever. the pillars of heaven were broken-the earth shook to its foundations-the heavens sunk lowertowards the north- the sun, the moon and the stars, changed their motions-the earth fell topieces, and the waters enclosed within its bosom burst forth with violence and overfloweditthe grand harmony of nature was disturbed (from astronomical revelations by larrybrian radka. the quiche indians of guatemala recorded this event as follows:the waters were agitated by the will of hurakan, the heart of heaven, and a great inunda

ating precaution-ary measures. before they made the journey back to their own planet, they establishedan etheric barrier around our planet that would be along the same orbit trajectory as themoons around the earth. this barrier still exists and is utterly impenetrable to theatlantean progeny, because the technology by which it was erected was of anextremely advanced level. from that time onwards, the moon would come to represent(in almost all cultures) arcane powers of protection and magic. this apotropaic barrier,often referred to as by native peoples as the the great web in the sky, was put thereobviously to prevent the atlanteans from ever leaving this place. the earth was to betheir tomb. the higher angelic intelligences which rule our solar system may have erected the cosmicbarrier af

dog dayswhich begin on july 3. the dog days are so-called because they refer to the risingof the star sirius.this emphasis on the star sirius is singular since a name of the monarch of atlantis, posei-don, comes from the syllable po, meaning sirius and don meaning lord. even more sugges-tively, poseidon was the god of earthquakes and was said to be the creator of men. sirius also played a part in the moon landing of apollo 11. it appears that the eagle landedwhen the light from this star was the brightest. the landing also took place in july, when sir-ius is rising and visible from earth. ovason reveals that before the cameras filmed the atlantis, alien visitation, and genetic manipulation99 serpents in the streets official placing of the american flag, a masonic ceremony took place, which

exist because the secret brotherhoodcannot of their own volition leave the planet. the supra-celestial forces have incarcer-ated them here permanently. the means of their entrapment is the moons orbit, whichis a barrier of etheric energy, the nature of which remains largely unknown to them andus. this orbit encloses the earth, and this is the reason why there have been no mannedexcursions beyond the moon. they can go to the moon but cannot venture beyond,although machines can. this has caused them enormous frustration, and they will notrest until they find the means to break through this energy field. the moons orbit haslong been associated with power, protection, and ethereal energies. the chinese referto its encirclement as the coils of the great dragon, and this is what their dragondan

MICHAEL W FORD THE VAMPIRE GATE

ther god than myself. i am the serpent. urvan ameretat me nemah'ya i (i worship my immortal soul) vangh da va uz-d i (i shall raise up the daemon within) we drink from the sun at midnight, the blood congealed under a pale moon. we drink from the 14 ecstasies of the qlippoth, and leave strengthened and whole. we seek to go forth in the night in the form of the beast, drinking from the waters under the moon. we devour paradise and bath in the blood of the moon. our brothers are yatus, sorcerers of ahrimanic witchcraft; our sisters are pairikas, daughters of az. we are the people of the lie (druj, we are the those of demon-flesh awakened and ancient, forever seeking to further illuminate the black flame. our religion is sorcery, that which is ensorcelled by our practice of yatuk-dinoih (witch

werewolf will cause panic when chasing your victim in the nightmare. once you gain proximity their terror will spill over astral energy which 38 you can devour return to shadow and leave the nightmare. varcolaci wolf/bat/dragon combination- spiritual hunger, desire for continued existence. the old romanian varcolaci is the astral body of an individual who desires the power of night, the lust for the moon which is the accumulation of dreams and memories. attractive spirit- usually a out of body experience vampyre who either feels guilty about their practice of energy draining or is seeking another affectionately in dreams generally non-threatening. shadow or black shape- fear inspiring vampyre, those who unconsciously project or are seeking energy without thought for shapeshifting. demonic

more advanced and ascension oriented fallen or awakened powers. the qlippothic spirits are very powerful and beneficial to the vampyre magickian who can tap their powers, drain them or simply gain them according to utilizing 52 the archdemons and their spirits. these specific orders of demons rule 490 leagues of spirits. as lilith is the mother of demons and vampiric spirits, she has 480 spirits the moon is the sphere attributed to her. the sphere of the sun is said to have seven times the number of the other demons. the methodology of working with the qlippothic demons is to turn poison into a beneficial medicine of initiation. one must move through the averse sephiroth, the so-called fallen restrictions of the universe, where there sleeps an ancient dragon. seven heads dwell there, yet

. their form is that of the hideous demon-headed ravens rising from a volcano, also called getzphiel. shapeshifting into black ravens, the flight of the bird in the night, the element of fire and air with regards to initiation. mercury hod adramalech samael (smal: sheoliel+ molebriel+ afluxriel+ libridiel deceivers [jugglers of skulls, whose forms are that of a dull demon-headed, dog-like beasts. the moon yesod lilith gamaliel (gmlial: gedebriel+ materiel+ lapreziel+ idexriel+ alephriel+ labraeziel gamaliel, or the obscene ones, whose form are those of corrupting, loathsome bull-men, joined together. these demons are also called nachashiel, evil serpents, and obriel. the spirits of this sphere are of the blind dragon-force called leviathan or 56 ourabourus. in qlippothic workings, this sph

MICHAEL WYNN THE SOUL TRAVELERS

ly. the physical properties of an object are things such as width, height, depth, weight, color, shape, etc; physical objects have all these properties at once. a large part of magic is devoted to 2 types of hidden properties. the first property is the elements, and there are 5: spirit, air, water, fire, and earth. the second major type of hidden property is the planets, and there are 7: the sun, the moon, mercury, venus, mars, jupiter, and saturn. the 5 elements of the magicians were allegedly derived from the 4 elements the greeks claimed all things were made from. after more research, especially into greek philosophers such as plato and aristotle (who i suspect had occult knowledge, i am more convinced that the reverse is true, and that the greeks based their belief of the 4 elements (a

e, and can be predicted. at times when the rays of the heavens make people aggressive, this is the time when the magician seeks to cause strife; when the rays from he stars suggests a time of peace, the magician seeks to induce favors and garner friendships. mostly, magicians concern themselves with the celestial effects brought on by the 7 magical--michael wynn's "the soul travelers" 52 planets (the moon, the sun, mars, venus, jupiter, saturn, and mercury. each of these planets produce certain effects that rise and fall as the days and months go by. the magician always flows with the trends, but these trends are no mere machinations of popular culture, but celestial trends. astrology, as it is popularly known today, is the use of heavenly bodies to track current and future trends. astrolo

the previously discussed life-force. in magic, fire and water represent the polar opposites of male and female. water, who symbol is a downward-pointing triangle, is also associated with the eagle, the west, the color blue, and arch-angel gabriel. in magic, water corresponded to dreams, emotions, and psychic work. the last major magical tool is the scrying mirror. the scrying mirror is related to the moon, rather than one of the elements. since a spirit can more easily reveal itself in a mirror--michael wynn's "the soul travelers" 56 an object called a scrying mirror is used as a medium to communicate with spirits. occultists have used everything from rare stones to bowls of water as scrying mirrors. but a scrying mirror, in it s most basic form, is often just a piece of glass that has bee

flood the mind of his victim with thoughts and even steal life-force from afar. vampires tend to be extremely sensitive to energy and forces. slight irregularities of energy in the living quarters of a vampire can be far more disagreeable than a human would find them. techniques like feng shui can be used to create a more agreeable living environment. vampires are also sensitive to the phases of the moon. in days where the moon is large and waxing, their power is at its height; when the moon is only a sliver and wanes, their power is diminished. nights where the moon has become a copper color are most advantageous for the vampire. the aura surrounding the vampire is different than the energy field that surrounds humans. for those sensitive enough to see the astral world, vampires tend to

ght and heat than the rest of their kind, and their touch is colder. unlike most vampires, who can use their own fleshly bodies to supply a great deal of the required life-force, the priest must feed from others to sustain life. the priest class tend to be even more pale than the average vampire, and are more easily recognized for what they are. the priests are the most subject to the energies of the moon, and can even access an object s past by touching it. a vampire that becomes dangerously low on life-force can be reduced to an invalid, and eventually die a fleshly death- although their spirit may persist. vampires, like humans, can and do eat food in order to replenish themselves; many vampires could survive taking only trace amounts of life-force from those around them. but to all vam

MICHAEL W FORD NOX UMBRA

tion dagger and athame should be upon the altar as well. the fetish will house a greater servitor or familiar, the very aspect of the vampyric essence of being. this vessel is a tomb for the power of the ahrimanic vampyre. and should be revered as such. the summoning of the vampyre familiar the evocation dagger should be placed upon the altar, which relevant instruments of the arte. approach when the moon is waxing or full, from which lililh may be receptive towards the callings of her children. dress yourself in vestments of belief, which are a symbol of your dedication and mindset to the work itself, black robes, grave shrouds of mask of the vampyre or lilith may be worn. the sigil of saturnus may be scribed in your own blood on the mask or skull housing the fetish "oh moon nourished hau

imic tomb in the sunless palace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith's womb shall the vampyre shade awaken hekak vozath ka-sath-ompos shu-seth-evoi-zrazza (by the magic of secret names shall set strengthen the shadow tongue of the serpent) by the blackened fire of my spirit, born in the shadows of the adversary, shall the dragon coil in my being! let the moon be born again in the darkness, from which my desires arise from the grave.the arcane of my self is great, such is the being of which i am! emerge again, awaken from yours sleep of thanatos" the binding of chains the vampyre rite of transformation the sorcerer who has developed the lesser and greater familiar, the very spirit and shadow of the moon and the sun, shall at one time seek a per

waken from yours sleep of thanatos" the binding of chains the vampyre rite of transformation the sorcerer who has developed the lesser and greater familiar, the very spirit and shadow of the moon and the sun, shall at one time seek a permanence of self isolation in the night. the vampyre is a symbol of survival beyond flesh, the spirit like djinn whom has tasted the elixir of hecate, the blood of the moon as the formula of transformation. the wisdom of the serpent in the union of lilith and cain, those guardians of the blood path of the vampyre. the sorcerous daemon ahriman is the gateway of shadow knowledge and possession, that as darkness descends, our spirits merge with the familiar and fetish, from the grave soil shall out great forms of night black shadows emerge, tasting the umbra-pl

rmula of forming the shadow as the vampyric element of self enchantment zrazza, zo i ao alusha impredia i ka lil aka umpesha usha barruzu shu i aktet hekak, hekak, zabbatium arcanum hkaru lil kal ika usha zrazza zo druj umpesha hear me forms of shadow which that gate i have opened let no night go undiscovered before my being hear me darkest spirits of the abyss come forth from your mansion within the moon and the grave i open now the left gate of becoming- zazas zazas nasatanada zazas by the sign of the shadow, arimanius i summon thee! by the eight tomb of the sah, whom is called the quarter song of the grave by the first which is the name zaresha, devouress who waits beyond lilith's caul came now before my cup of lunar blood, congress with my shadow in the sexual union of the dragon and w

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 may hold the familiar shades of the dead, a projected tomb of bone which holds the gravesoil and sigilic a

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

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 darkness. shaitan-samael, the dragon-angel comes enfleshed as a beautiful figure which holds two skulls, one wolf-like and one of a goat this is the sexual formula of the sun entering the moon, thus shaitan s direction is south and east, depending on his representation, being of wisdom or fire (two octaves of saturn, the

al development the adversary awakens via the black flame. a section in the throne of twilight mentions an atavistic resurgence concept which was propagated to some extent by austin osman spare. humanity carried the knowledge of the beast which angels sought to possess this refers to the fall and how lucifer sought to invoke the dragon and beast within his being, thus joining in union the sun with the moon. the practitioner of the art magical[7] is one who seeks the knowledge and conversation of his holy guardian angel or luciferian angel, but also to enflesh the bestial aspects of his being, thus developing the shadow and the light aspects of his being. this is the great work, through isolation in the antinomian path does the luciferian sorcerer come forth and recreate himself/herself as a

direct interplay of this process, the dynamic in motion. while the illustrations do not represent the end point, but rather the self in this motion, ever flowing towards the higher articulation of being. as azothoz deals with the magickal transformation of being, the ensorcelment of self in the circle of cain and lilith, the further exploration of the watchers are given in the tracts the sun and the moon. each presents the developmental process of the witchblood propagated by the watchers who in spirit and dream bring knowledge to those who may invoke them. the invocation of the black eagle as propagated by austin spare presents a powerful nightside formula of image and concept which holds the sorcerer in isolation. one should seek the black eagle in dream, in those areas not conceptually

knowledge of the darkness in the self. the focus and essence of azothoz lies in dreaming, how this may relate to the individual and what omens are presented. hidden in the gnosis of azothoz is the embrace of the sun, the solar and life giving illumination, but also the scorching and fire influenced spirit of sorat/shaitan/set, which is the core essence of the isolated spirit of the adept. equally the moon and night (darkness) is the gnosis which must be explored through the dreaming essence of lilith az, the emotional, instinctual and sorcerous path. it is the direct transition and embodiment of the adept in the antinomian left hand path concept. it is essential to balance both, as one feeds the other, be it masculine and feminine qualities. the union of the sun and the moon defines the es

cation of the cunning path, that of the sabbat and sethanic gnosis of lucifer and cain, from which the initiatic fire is passed from spirit to spirit. the spirit-familiar of austin osman spare, known as the black eagle is presented here as a guide by a sinistral (left way) sigillic formula, including an invocation chant and essay upon the shadow of this vampyric shade. two formulas of the sun and the moon are given, which is a sigillized text of the watchers of the book of enoch. the grimoire ends with an invocation of set the adversary. azothoz is beautifully illustrated by elda isela ford, who captures the pictorial symbolization of the darker aspects of the sorcerous path. all material copyright (c) michael w. ford 2003 http//algol.chaosmagic.com [1] the book of thoth, aleister crowley

MORALS AND DOGMA

and as a whole, and in its details symbolic. the universe itself supplied man with the model for the first temples reared to the divinity. the arrangement of the temple of solomon, the symbolic ornaments which formed its chief decorations, and the dress of the high-priest, all had reference to the order of the universe, as then understood. the temple contained many emblems of the seasons-the sun, the moon, the planets, the constellations ursa major and minor, the zodiac, the elements, and the other parts of the world. it is the master of this lodge, of the universe, hermes, of whom khurum is the representative, that is one of the lights of the lodge. for further instruction as to the symbolism of the heavenly bodies, and of the sacred numbers, and of the temple and its details, you must wa

earth, its top in the clouds, the stars shining above it; and this is deemed to represent that mystic ladder, which jacob saw in his dream, set up on the earth, and the top of it reaching to heaven, with the angels of god ascending and descending on it. the addition of the three principal rounds to the symbolism, is wholly modern and incongruous. the ancients counted seven planets, thus arranged: the moon, mercury, venus, the sun, mars, jupiter, and saturn. there were seven heavens and seven spheres of these planets; on all the monuments of mithras are seven altars or pyres, consecrated to the seven planets, as were the seven lamps of the golden candelabrum in the temple. that these represented the planets, we are assured by clemens of alexandria, in his stromata, and by philo judaeus. to

isery, and plants the greatness of the state in the suffering of the individual. it is a greatness ill constituted, in which all the material elements are combined, and into which no moral element enters. if a people, like a star, has the right of eclipse, the light ought to return. the eclipse should not degenerate into night. the three lesser, or the sublime lights, you have heard, are the sun, the moon, and the master of the lodge; and you have heard what our brethren of the york rite say in regard to them, and why they hold them to be lights of the lodge. but the sun and moon do in no sense light the lodge, unless it be symbolically, and then the lights are not they, but those things of which they are the symbols. of what they are the symbols the mason in that rite is not told. nor doe

e moon, and the master of the lodge; and you have heard what our brethren of the york rite say in regard to them, and why they hold them to be lights of the lodge. but the sun and moon do in no sense light the lodge, unless it be symbolically, and then the lights are not they, but those things of which they are the symbols. of what they are the symbols the mason in that rite is not told. nor does the moon in any sense rule the night with regularity. the sun is the ancient symbol of the life-giving and generative power of the deity. to the ancients, light was the cause of life; and god was the source from which all light flowed; the _essence_ of light, the _invisible_ fire, developed as flame _manifested_ as light and splendor. the sun was his manifestation and visible image; and the sab an

generative power of the deity. to the ancients, light was the cause of life; and god was the source from which all light flowed; the _essence_ of light, the _invisible_ fire, developed as flame _manifested_ as light and splendor. the sun was his manifestation and visible image; and the sab ans worshipping the light-god _seemed_ to worship the sun, in whom they saw the manifestation of the deity. the moon was the symbol of the passive capacity of nature to produce, the female, of which the life-giving power and energy was the male. it was the symbol of isis, astarte, and artemis, or diana. the"_master of life" was the supreme deity, above both, and manifested through both; zeus, the son of saturn, become king of the gods; horus, son of osiris and isis, become the master of life; dionusos o

MOTTA MARCELO THE COMMENTARIES OF AL

22,24- 34, 44-46, 57-65, 85, 88, 95-98, 104, 105, 111, 112, 140, 142-144. there is a technical aspect to the above verse which may be of importance to a certain type of aspirant of either sex. in one sense, sin is but the babylonian moon-god, who is represented on seal- cylinders as an old man with flowing beard. the crescent moon was his symbol. this conception is totally hostile to ours. to us, the moon is a feminine symbol. further, our hermit of the tarot is solar, not lunar' sin' is essentially homosexual. his word is restriction because his nature is twisted. perhaps because of hebrew enslavement by the babylonians, jehovah acquired several of the markedly homosexual characteristics of sin. the god of the jews is a homosexual's concept of maleness: harsh, violent, revengeful, mercile

weakness, and it corrupted all the rule of the tao. e then only was heaven established to bear sway; for only in the lowest corruption is form manifest. r also did heaven manifest in violent light (air or the aethyr) q and in soft light (the sun) v then were the waters gathered together from the heaven. k and a crust of earth concealed the core of flame. d around the globe gathered the wide air (the moon [inserted footnote* the moon is not considered to be a light, but a cohesion of the planet's atmosphere] u and men began to light fires upon the earth. therefore was the end of it sorrow; yet in that sorrow a sixfold star of glory whereby they might see to return unto the stainless abode; yea, unto the stainless abode. 56. begone! ye mockers; even though ye laugh in my honour ye shall lau

vii, 11-14, 25-33. 23. for perfume mix meal& honey& thick leavings of red wine: then oil of abramelin and olive oil, and afterward soften& smooth down with rich fresh blood. meal: ordinary wheaten flour. leavings: the "beeswing" of port should be good. oil of abramelin: take eight parts of oil of cinnamon, four of oil of myrrh, two of oil of galangal, seven of olive oil. 24. the best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what. a: menstrual blood. b: possibly "dragon's blood. these two kinds of 'blood' are not to be confused. the student should be able to discover the sense of this passage by recollecting the qabalistic statement that "the

r of them (see book 4 part iii and liber 777) the four ordeals now to be described represent the ascent of the aspirant from the tenth and lowest of these spheres, which refers to the earth, unregenerate and confused, in which the aspirant is born. he riseth in the first ordeal to the sphere called the foundation, numbered 9, and containing, among other ideas, those of the generative organs, air, the moon, and silver. its secret truth is that stability is identical with change; of this we are reminded by the fact that any multiple of 9 has 9 for the sum of its digits. the initiate will now perceive that the sum of the motions of his mind is zero, while, below their moon-like phases and their air-like divagations, the sex-consciousness abides untouched, the true foundation of the temple of

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

d gold, is drawn by four fire-breathing steeds, behind which the young god stands erect with flashing eyes, his head surrounded with rays, holding in one hand the reins of those fiery coursers which in all hands save his are unmanageable. when towards evening he descends the curve[26] in order to cool his burning forehead in the waters of the deep sea, he is followed closely by his sister selene (the moon, who is now prepared to take charge of the world, and illumine with her silver crescent the dusky night. helios meanwhile rests from his labours, and, reclining softly on the cool fragrant couch prepared for him by the sea-nymphs, recruits himself for another life-giving, joy-inspiring, and beauteous day. it may appear strange that, although the greeks considered the earth to be a flat ci

ephone, the rightful mistress of page 94 the lower world, we are reminded of the various superstitions with regard to spectres, witchcraft &c, which have, even down to our own times, exerted so powerful an influence over the minds of the ignorant, and which would appear to owe their origin to a remote pagan source. selene (luna. just as helios personified the sun, so his sister selene represented the moon, and was supposed to drive her [87]chariot across the sky whilst her brother was reposing after the toils of the day. when the shades of evening began to enfold the earth, the two milk-white steeds of selene rose out of the mysterious depths of oceanus. seated in a silvery chariot, and accompanied by her daughter herse, the goddess of the dew, appeared the mild and gentle queen of the nig

their fate, are said to have rejoiced, considering this an honourable death for their sons. selene-artemis. hitherto we have seen artemis only in the various phases of her terrestrial character; but just as her brother apollo drew into himself by degrees the attributes of that more ancient divinity helios, the sun-god, so, in like manner, she came to be identified in later times [97]with selene, the moon-goddess, in which character she is always represented as wearing on her forehead a glittering crescent, whilst a flowing veil, bespangled with stars, reaches to her feet, and a long robe completely envelops her. diana. page 105 the diana of the romans was identified with the greek artemis, with whom she shares that peculiar tripartite character, which so strongly marks the individuality o

lways represented as wearing on her forehead a glittering crescent, whilst a flowing veil, bespangled with stars, reaches to her feet, and a long robe completely envelops her. diana. page 105 the diana of the romans was identified with the greek artemis, with whom she shares that peculiar tripartite character, which so strongly marks the individuality of the greek goddess. in heaven she was luna (the moon, on earth diana (the huntress-goddess, and in the lower world proserpine; but, unlike the ephesian artemis, diana, in her character as proserpine, carries with her into the lower world no element of love or sympathy; she is, on the contrary, characterized by practices altogether hostile to man, such as the exercise of witchcraft, evil charms, and other antagonistic influences, and is, in

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

oven's common objectives, such as ensuring that there is a full moon every month and that summer returns after winter. covens hold great feasts on certain nights each year, february 2 (candlemas, april 30 (walpurgis night, august 1 (lammas, and october 31 (halloween. these four dates are the main witch sabots of the year. special nights on which white witches gather to celebrate their devotion to the moon goddess diana, and the goat-footed god of fertility, pan, indulging in drink, laughter, love, and song. the more interesting covens, on the other hand, indulge in an orgy of< wickedness where all the instincts are given free reign. the dark forces, pleased by the perversions performed for them, then pursue obtaining the tasks asked of them by the participants. welcome to the coven there a

a crossing. crossings were also considered as ideal places to summon satan, or start toward a sabot. another powerful love spell still secretly practiced today, required the warlock to watch for a crescent or waning moon between 11pm and midnight. before casting the spell he would write, on parchment, the name of the young girl he desired to attract, and draw a circle around it. as soon as he saw the moon, he would seek out the brightest star in the night sky and recite a solemn conjuration so powerful it was believed capable of drawing any young girl the warlock desired to him. the conjuration was repeated three times and the parchment burned. the ashes were placed in the warlock s left shoe and were left there until the young girl either came to the warlock or faded away. the black pulle

ave come to find that much of witchcraft is unnecessarily complicated. witchcraft is an act of celebration and freedom, and to me it seems pointless that it should get bogged down with rules and regulations. however, even when you reach the point when you realize that much of the paraphernalia associated with witchcraft, i.e. candles, incense and so forth, can be dispensed with you will find that the moon still holds sway over certain things. the ancient witch cults knew this and timed their activities to the different phases of the moon. positive magic is worked from the first quarter until a full moon, and black magic from the last quarter until a new moon. the more things change, the more they stay the same. creating your personal grimoire once the magic begins to flow, things are going

from this moment forth, i charge you to never once loosen your hold upon them. by he whose mouth ever flameth, you are required to do as i command. let (person s name) never think of another for his/her soul has now faded from within (person s name) is now bound to my will, until the stars fall from the heavens. repeat daily until results are obtained. it's best to cast this spell on a night when the moon is full. direction is not really important, though facing the moon would certainly help to create the proper atmosphere and frame of mind. thank you letter #9 i have for the past two years really liked a man in our village. he is everything women go for. i am the hairdresser in the village. one day i decided to do some trickery on him knowing full well he did not fancy me at all. i did th

: gordon r, england, july 1992. occult power points in this book, you ve discovered: the cornerstone of witchcraft is the coven. it is lead by a coven master. the purpose of the coven is to build magic power amongst its members to achieve the coven's common objectives. covens hold great feasts on certain nights each year. special nights on which white witches gather to celebrate their devotion to the moon goddess diana, and the goat-footed god of fertility, pan, indulging in drink, laughter, love, and song. the more interesting covens indulge in an orgy of wickedness where all the instincts are given free reign. there are various forms of secret initiation ceremonies depending on the type of coven one seeks to join. the initiate is led naked to the center of the circle with her hands tied

NECRONOMICON ALAZIF

y cometh night; man's day shall pass, and they shall rule where they once ruled. as foulness you shall know them and their accursedness shall stain the earth. of ye times and ye seasons to be observed whenever thou would'st call forth those from outside, thou must mark well the seasons and times in which the spheres do intersect and the influences flow from the void thou must observe the cycle of the moon, the movements of the planets, the sun's course through the zodiac and the rising of the constellations. ye ultimate rites shall be performed only in the seasons proper to them, these be: at candlemas (on the second day of the second month, at beltane (on the eve of may, at lammas (on the first day of the eighth month, at roodmas (on the fourteenth day of the ninth month, and at hallowmas

s. ye ultimate rites shall be performed only in the seasons proper to them, these be: at candlemas (on the second day of the second month, at beltane (on the eve of may, at lammas (on the first day of the eighth month, at roodmas (on the fourteenth day of the ninth month, and at hallowmas (on november eve. call out to dread azathoth when the sun is in the sign of the ram, the lion, or the archer; the moon decreasing and mars and saturn conjoin. mighty yog-sothoth shall rise to ye incantations when sol has entered the fiery house of leo and the hour of lammas be upon ye. evoke ye terrible hastur on candlemas night, when sol is in aquarius and mercury in trine. supplicate great cthulhu only at hallowmas eve when the sun abides within the house of the scorpion and orion riseth. when all hallo

marking each with their rightful sign. at ye center of the so completed configuration set ye the alter of ye great old ones and seal it with ye symbol of yog-sothoth and ye mighty names of azathoth, cthulhu, hastur, shub- niggurath and nyarlathotep. and ye stones shall be ye gates through which thou shalt call them forth from outside man's time and space. entreat ye of ye stones by night and when the moon decreasetth in her light, turning thy face to ye direction of their coming, speaking ye words and making ye gestures that bringeth forth ye old ones and causeth them to walk once more ye earth. al azif page 3 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 of diverse signs these most potent signs shall be so formed with thy left hand when thou employeth them

ould evoke ye powers by night, and banish ye forces of menace and antagonism. al azif page 4 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 (nota: ye elder sign hath yet another form and when so enscribed upon ye grey stone of mnar it serveth to hold back ye power of ye great old ones for all time) to compound ye incense of zkauba in the day and hour of mercury with the moon in her increase, thou shalt take equal parts of myrrh, civet, storax, wormwood, assafoetida, galbanum and musk, mix well together and reduce all to the finest powder. place the so assembled elements in a vessel of green glass and seal with a brazen stopper afore inscribed with the characters of mars and saturn. elevate the vessel to the four winds and cry aloud the supreme words of power

gosling and place ye vessel upon ye fire. when all is rendered well and ye dark vapours begin to rise, make ye the elder sign and remove from ye flames. when the unguent has cooled place it within an urn of ye finest alabaster, which thou shalt keep in some secret place (known only to thyself) until thou shalt have need of it. to fashion the scimitar of barzai in the day and hour of mars and when the moon increaseth, make thou the scimitar of bronze with a hilt of fine ebony. upon one side of the the blade thou shalt enscribe these characters: editor's note: these graphics are not shown in the manuscript and upon the other side these: editor's note: these graphics are not shown in the manuscript on the day and hour of saturn the moon decreasing, light thou a fire of laurel and yew boughs a

PHILIP NEIL MYTHS LEGENDS EXPLAINED

amun-min, a fertility god. known by various names, most of the gods could also be depicted in animal as well as human form. mother of the stars nut s union with her brother geb and the birth of her children, the stars (often shown as decoration on her clothing, infuriated her father shu, who cursed her so that she would never again give birth in any month of the year. but nut gambled with thoth, the moon god and reckoner of time, and won from him five extra days outside the 12 lunar months of 30 days each. in these days she gave birth to her children osiris, blind horus, seth, isis, and nephthys. scarab beetle the winged scarab beetle of re is shown joined with the mummified body of osiris, which rises from the fertile earth. this motif symbolizes the resurrection of osiris and the daily

the earth. eye of the sun god the sun was said to be the eye of re, which he sent to seek shu and tefnut. when it returned, another eye had taken its place. the first eye wept, and its tears became the first human beings. so re placed it on his brow as the uraeus, or cobra, to rule the world and spit fire at his enemies. wedjat eye the left eye of the sky god horus (see p. 16) was identified with the moon. it was destroyed in his fight with his uncle seth, but made whole again; the symbol of the wedjat eye stands for wholeness and renewal. this tomb painting shows the worship of the benu bird. the egyptian world picture this image shows the egyptian gods in relation the world. in the center, the sky (nut) arches over the body of earth (geb, his bent knees indicating the uneven nature of th

the nile, and without the annual flooding of the nile, which made a strip either side of the river fertile, egypt could not have survived. the importance of the sun god s journey from east to west, and the primeval flood represented by the god nun, is clear. horus the falcon-headed horus, son of isis and osiris, was one of the greatest egyptian gods. he was essentially a sky god; his left eye was the moon and his right eye was the sun. in his role as the sun god he merged with re as re-harakhty. oh you who are great in your barque, bring me to your barque, so that i may take charge of your navigating in the duty which is alloted to one who is among the unwearying stars. the book of the dead company of gods re is accompanied on his journey by seven (four not shown here) other gods with horu

body, she fanned life into it with her wings; it was at this moment that she conceived a son, horus, who would avenge his father. the revived osiris went down to the dark and desolate underworld to be the lord and judge of the dead. falcon s head horus is usually depicted either as a hawk or as a man with a hawk s head. he was originally a god of the sky, and his eyes were said to be the sun and the moon; in his role as sun god he merged with re. hence, when he lay dying as a child, the sky went dark (see box above. wife and mother isis was the archetypal wife and mother; with her hand echoing the shape of osiris shoulder, mirrored on the other side by horus, she emphasizes the unity of this family. she is often depicted nursing the infant horus. cow s horns isis wears a solar disc betwee

son horus in his duels with seth. the story of isis and osiris tells of a death and resurrection that mirrors the harvesting of grain and its regrowth from seed; miniature figures of osiris filled with seed kernels were placed in egyptian tombs as a promise of rebirth. crown osiris wears the atef crown, a tall crown with two side plumes, designating kingship. lost eye horus has lost his left eye (the moon. it was put out in his struggles with seth, whom he had castrated. dead king osiris is represented here as a mummified king; in his role as culture hero he was regarded as having been a real king at the beginning of egyptian civilization. the royal family of the gods this statuette shows the god osiris raised on a plinth, with his loyal wife and son horus on each side. osiris was believed

PHOSPHORUS

i seek to pass through the gateway of the abyss! leviathan arise and cast thy fiery eye into my very spirit! 15 i proclaim my self as created and reborn in luciferian light! i affirm cain as my earthly 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 leviatha

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

weather caused by the sun, determines the amount of money spent on heating or air conditioning. one will need to purchase clothes suited for the weather; warm clothes for the winter and cool ones for the heat of the summer. moreover, food prices will be determined by its availability, all of which is dependant on the weather. the weather, in turn is dependant on the rays of the sun, the tides of the moon and other planetary influences. the entire planet is dependant on these forces. were theses influences greater or smaller than necessary, world chaos would erupt. but, in actuality, the sun, moon and planets, in and of themselves, are no more alive than anything else in the universe, and certainly no more than the human body. therefore, it appears that there must be a controlling force wh

lf to the master. only after this sublimation can the "full stature" of action or speech begin to operate etc. this explains how malchut begins as a "point under yesod. malchut as mentioned before, malchut is called "dal" which means "poor. this is because "malchut has nothing of her own (malchut, leit la m garma kloom. she only has what she receives from above. this is why malchut is compared to the moon which receives all its light from the sun. as with all the other sefirot, the first sefirah of malchut is its keter. this is the desire and power to speak. the desire and power to speak is rooted in zeir anpin, as understood from the verse "forever hashem your word stands in the heavens" another name for zeir anpin is shamayim, which means "the heavens. the word shamayim is a composite of

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

one day old [the evil inclination is described as being] gruddy, h for it is a shedder of blood. the evil inclination descends to entice, ascends to accuse, and the descends again as the angel of death to execute the judgement. thus, the birth [of the jewish people, the exodus from egypt] occurred in the month of nisan, when of the seven planets.saturn, jupiter, mars, the sun, venus, mercury, and the moon.mars is ascendant. mars is red .translated from sefer halikutim 12 ibid. 4:7. parashat vaeira in the beginning of the portion of the torah read this week, the torah details the geneology of moses and aaron. gthese are the names of the sons of levi: gershon, kehat, and merari c. and the sons of kehat: amram, yitzhar, hebron, and uziel. h1 gand amram took his aunt jochebed for a wife, and s

the first of the months; it will be for you the first of the months of the year. h1 since this communication occurred two weeks before the exodus,2 this verse establishes that the month of the exodus, nisan, is to be counted as the first of the twelve months. this verse thus establishes the basis of the jewish calendar. as rashi puts it,3 g[g-d] showed [moses] the new moon and said, ewhen you see the moon renewed [like this, consider that day the first of the month. h furthermore, nisan is always supposed to be in the spring.4 however, since the jewish calendar is based lunar months, it is necessary to intercalate the year when the lunar year lags behind the solar year. know that all the months are [manifestations of] malchut [i.e, nukva of z feir anpin. there are two aspects to this [rela

now that all the months are [manifestations of] malchut [i.e, nukva of z feir anpin. there are two aspects to this [relationship: the first is the way [malchut relates to the months] intrinsically, and the second is the way [it does so] by virtue of its relationship with the male [partzuf, z feir anpin, as we will explain with g-d fs help. the jewish calendar is, as we said, a lunar calendar, and the moon is one of the physical manifestations of the feminine principle, nukva of z feir anpin. the moon reflects the light of the sun, just as nukva receives its inspiration from z feir anpin. in general, z feir anpin is associated with the three dimensions of space (the six sefirot from which it is constructed correspond to the six directions) and nukva is associated with time [this relationshi

as well, enabling jethro, the arch-idolator (our sages state that he had worshipped every type of idol, to join the jewish people. the arizal will now discuss the evolution of the primordial sin. 5 ibid. 16:2. 6 genesis 4:10. 7 numbers 16:33. 8 bava batra 74a. 9 zevachim 116a. 10 proverbs 30:5. 11 shabbat 146a. the arizal on parashat yitro (2) 305 in the beginning, the first damage occurred when the moon accused [g-d. gg-d made the two great luminaries.the greater light to rule the day, and the smaller light to rule the night. h12 the sun and the moon are first called gthe two great luminaries, h implying that they were originally the same size (i.e, they were both equally ggreat h. but, the sages tell us, the moon immediately protested over having to rule jointly with the sun, so g-d dim

n and the moon are first called gthe two great luminaries, h implying that they were originally the same size (i.e, they were both equally ggreat h. but, the sages tell us, the moon immediately protested over having to rule jointly with the sun, so g-d diminished it, leaving ga greater light to rule the day, and a smaller light to rule the night. h obviously, the sages do not mean to tell us that the moon was petty or jealous in the conventional sense. rather, what we are witnessing here is part of the process through which g-d established the duality in creation between male/female (or giver/recipient. he intended from the outset that there be a greater and a smaller luminary, one radiating and one reflective. since both are necessary components of creation, there is no intrinsic superior

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ind when engaged in magical working that it is customary- even necessary- to open ourselves by invocation to its influence so that this divine power of the supernal <25> light, descending through the human mind, may sanctify and accomplish the object of the ceremony itself. the supernals are often portrayed diagrammatically and symbolically as a woman clothed with the sun,stars above her head and the moon at her feet- the typical anima figure of modem psychology. she represents thus that first matter of the alchemists, the description of which given by thomas vaughan in his coelum terrae is interesting to quote as indicating further the nature and qualities of the supemals "a most pure sweet virgin, for nothing as yet hath been generated out of her. she yields to nothing but love, for her

of life, is hod, which means splendour, which receives the attribution of the planet mercury. its element is water, and its action represents fluidic mind, the thinking, logical capacity in man, as well as what may be called his magical or nervous force- what the hindu systems denominate as prana. the third of that triad is yesod, the foundation, the ninth sephirah, the operation of the sphere of the moon. this is the airy sphere of the fourth dimension, termed in occultism the astral plane. here we find the subtle electro-magnetic substance into which all the higher forces are focussed, the ether, and it constitutes the basis or final model upon which the physical world is built. its elemental attribution is that of air, ever flo-g, shifting, andin a constant flux- yet because of that flu

by self-induced and self-devised efforts, and when peace and harmony prevailed both within and without by right of heritage rather than through personal labour. the diagram appears in the water grade of practicus, since water is a fitting representation of this placid peace. at the summit of the diagram stands the apocalyptic woman clothed with the sun of glory, crowned with the twelve stars, and the moon lying at her feet. her symbolism pertains to the supernal essence of mind, representing thus the type and symbol of the glittering augoeides, the neschamah. introduction 33 speaking of an analogous psychological conception in his commentary to the secret of the golden flower, dr. c. g. jung remarks that this figure represents "a line or principle of life that strives after superhuman, shi

lic tongue- a language which is at once sonorous, vibrant and dramatically impressive. the following is the fullversion of which an abridged one was normally used in the temple "i reign over you (here 3 6 the golden dawn the order version names the three archangels of the element) saith the god of justice in power exalted above the firmament of wrath. in whose hands the sun is as a <66> sword and the moon as a through-thrusting fire. who measureth your garments in the midst of my vestures and trussed you together as the palms of my hands. whose seat i garnished with the fire of gathering. who beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered you a rod with the ark of knowledge. moreover, ye lifted up your voices and sware obedience and fa

the zodiac. thus to fire belong aries, leo, sagittarius: thus to earth belong taurus, virgo, capricornus: thus to air belong gemini, libra, aquarius: thus to water belong cancer, scorpio, pisces. 3. to the ancients, six planets were known, besides the sun, which they classed with the planets. they also assigned certain planetary values to the north and 50 first knowledge ledure 51 south nodes of the moon- that is, the points where her orbit touches that of the ecliptic. these they named caput draconis a head of the dragon and cauda draconis ep tail of the dragon since the discovery of two more distant planets neptune and uranus or herschel, these two terms have been partially replaced by them. the effect of caput draconis is similar to that of w. the effect of cauda draconis is similar to

REGARDIE TALISMANS

forming friendships; for kindness and love; for joyous and pleasant undertakings, and for traveling. the days and hours of mercury are good to operate for eloquence and intelligence; promptitude in business; science and divination; wonders; apparitions; and answers regarding the future. thou canst also operate under this planet for thefts; writings; deceit; and merchandise. the days and hours of the moon are good for embassies; voyages; envoys; messages; navigation; reconciliation; love, and the acquisition of merchandise by water. for example, should i crave honours and prestige, then jupiter would be the planet ruling such matters, and the talisman would need to be constructed around the use of whatever symbols of jupiter i could gather. or, if i needed strength and aggressiveness in or

here is an example of the square of mars representing the fifth sephirah of geburah. each side has 5 units for a total of 25 squares with each line both sideways and up and down counting 65, the total being 325. similarly the four several numbers of the sun are 6, 36, 111, and 666. the planet venus equals 7, 49, 175, and 1225. the planet mercury is represented by the numbers 8, 64, 260, and 2080. the moon or luna has the numbers 9, 81, 369, and 3321. each number total then becomes a name as, for example, in the case of mercury, which represents the eighth sephirah of hod. here the number 64 is din, a name meaning justice, or its variation dni, doni. its next number 260 is tiriel, tirial, the name of the intellegence of this sephirah, while 2080 is taphthartharath, tptrtrt, representing the

placed an asterisk by the side of k and v, because they are considered master numbers, and should not be reduced if at all possible) previously i used the name john, transliterating it into hebrew. this time, let us retain the english letters and name, using the above western or pythagorean system. j o h n 1 6 8 5 solely for the purpose of illustration, let us trace this name john on the kamea of the moon, which gives this sigil: to give another example, let me take the name of a friend vincent: v i n c e n t 4 9 5 3 5 5 2 (ordinarily in western numerology, the vowels are separated from the consonants, but for the purpose of sigil-making, we will not follow this custom) now suppose vincent wanted to stress success in his life by making a sigil of his name on the jupiter kamea, thereby link

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

riches in due time.millions of wonders doth the very face of the earth offer up, herbs, flowers, trees with leaves, seeds,and fruits; beasts and worms; birds and insects, and the angelic stars in the firmament. how can weutter sufficient praise to the maker of all, whose wonderful wisdom is displayed in all these works;the infinite, the eternal. for god created the heavens and the earth, the sun, the moon and. thestars.all nature smiles; my sign is that of aries, the ram, the opening of spring, nature222s childhood, thevernal equinox, the point from which we commence the stairs of ascension toward perfection. so letrituals of the societas rosicrucianis in angliaphilosophus38 our thoughts climb as does the light arranging for the coming fruitification in nature. the beautifulstar arieus sha

by galileo presented a. miniature of our planetary system andconfirmed it. then newton announces the discovery of gravitation about 1660, and picard gives thedimensions of the earth: keplar establishes his three famous laws; the procession of the equinoxes isaccounted for by the law of gravitation; the theories of tides are established, and the solution of theearth's oblateness: the inequality of the moon222s motion by the sun's attraction, is set at rest; the greatlaws of the stability of the planetary system are firmly determined by the law of universalgravitation. the rings of saturn and her 8 attending satellites are announced, followed by herschel222sdiscovery of uranus in 1781, and then her four moons; this again by the tidings of the new planetneptune and his satellite, and in quick

one base or foundation: and having this we would have the key that could unlockthe universe. it hath been further taught that by the hermetic or magnetic light, we can augmentand purify indifferent stones and, give them greater value: thus, on sunday, expose yellow gems and.gold, and their weight will increase through the attractive power by affinity of the sun; and thus bythe alchemic action of the moon, pearls and stones of white on monday are improved: on tuesdaylet mars increase the fire of rubies, while on wednesday, sapphires, turquoises and gems of bluereflect the brilliant mercury. jupiter in his majesty, and thor, are supreme on thursday and givelustre to amethysts and stones of sanguine tint. on freddie, venus favours emeralds; and onsaturday the oldest of gods, saturn claims th

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

ry, attempting to estimate this unknown power, became confused with fable; it undermined or consolidated empires by its oracles, caused tyrants to tremble on their thrones and governed all minds, either by curiosity or by fear. for this science, said the crowd, there is nothing impossible, it commands the elements, knows the language of the stars and directs the planetary courses; when it speaks, the moon falls blood-red from heaven; the dead rise in their graves and mutter ominous words, as the night wind blows through their skulls. mistress of love or of hate, occult science can dispense paradise or hell at its pleasure to human hearts; it disposes of all forms and confers beauty or ugliness; with the wand of circe it changes men into brutes and animals alternately into men; it disposes

great magical agent is the fourth emanation of the life-principle, of which the sun is the third form see the initiates of the school of alexandria and the dogma of hermes trismegistus. in this way the eye of the world, as the ancients called it, is the mirage of the reflection of god, and the soul of the earth is a permanent glance of the sun which the earth conceives and guards by impregnation. the moon concurs in this impregnation of the earth by reflecting a solar image during the night, so that hermes was right when he said of the great agent: the sun is its father, the moon its mother. then he adds: the wind has borne it in the belly thereof, because the atmosphere is the recipient and, as it were, the crucible of the solar rays, by means of which there forms that living image of the

tory over the deadly sins, seven in number, like the virtues, the conceptions of both being typified by the ancients under the figures of the seven planets then known. thus, faith that aspiration towards the infinite, that noble self-reliance sustained by confidence in all virtues the faith which in weak natures may degenerate into pride, was represented by the sun; hope, the enemy of avarice, by the moon; charity, in opposition to luxury, by venus, the bright star of morning and evening; strength, superior to wrath, by mars; prudence, hostile to idleness, by mercury; temperance, opposed to gluttony, by saturn, who was given a stone instead of his children to devour; finally, justice, in opposition to envy, by jupiter, the conqueror of the titans. such are the symbols borrowed by astronomy

ength, superior to wrath, by mars; prudence, hostile to idleness, by mercury; temperance, opposed to gluttony, by saturn, who was given a stone instead of his children to devour; finally, justice, in opposition to envy, by jupiter, the conqueror of the titans. such are the symbols borrowed by astronomy from the hellenic cultus. in the kabalah of the hebrews, the sun represents the angel of light; the moon, the angel of aspirations and dreams; mars, the destroying angel; venus, the angel of loves; mercury, the angel of progress; jupiter, the angel of power: saturn, the angel of the wilderness. they were named also michael, gabriel, samael, anael, raphael, zachariel and orifiel. these governing potencies of souls shared human life during successive periods, which astrologers measured by the

ere named also michael, gabriel, samael, anael, raphael, zachariel and orifiel. these governing potencies of souls shared human life during successive periods, which astrologers measured by the revolutions of the corresponding planets. but kabalistic astrology must not be confounded with that which is called judicial. we will explain this distinction. infancy is dedicated to the sun, childhood to the moon, youth to mars and venus, manhood to mercury, ripe age to jupiter, and old age to saturn. now, humanity in general subsists under laws of development analogous to those of individual life. on this basis trithemius establishes his prophetic 36 the doctrine of transcendental magic key of the seven spirits, to which we shall refer subsequently; by means thereof, observing the analogical prop

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

e of the triad and consequently the mystic quadrature of the circle. we may remark, in passing, that the author of the apocalypse, that key of the christian kabalah, composed the number of the beast, that is to say, of idolatry, by adding a 6 to the double senary of abracadabra, which gives 18 kabalistically, the number attributed in the tarot to the hieroglyphic sign of night and of the profane. the moon, together with the towers, dog, wolf and crab. a mysterious and obscure number, the kabalistic key of which is 9, the the triangle of pantacles 25 number of initiation. on this subject the sacred kabalist says expressly: ghe that hath understanding h that is, the key of kabalistic numbers. glet him count the number of the beast, for it is the number of a man, and his number is six hundred

all things accomplished by eloim, gabriel, raphael and uriel, through the ages and aeons! amen. exorcism of the water let there be a firmament in the midst of the waters, and let it divide the waters from the waters; the things which are above are like unto things which arc below, and things below arc like unto things above, for the performance of the wonders of one thing; the sun is its father, the moon its mother, the wind hath carried it in the belly thereof. it ascendeth from earth to heaven, and again it descendeth from heaven to earth. i exorcise thee, creature of water, that thou mayest become unto men a mirror of the living god in his works, a fount of life and ablution of sins. prayer of the undines dread king of the sea, who hast the keys of the floodgates of heaven and dost con

wing why, the day of the sun among the ancients. the seven magical planets correspond to the seven colours of the spectrum and the seven notes of the musical octave; they represent also the seven virtues and by contrast the seven vices of christian ethics. the seven sacraments correspond equally to this great universal septenary. baptism, which consecrates the element of water, is in analogy with the moon; ascetic penance is under the auspices of samael, the angel of mars; confirmation, which imparts the spirit of understanding and communicates to the true believer the gift of tongues, is under the auspices of raphael, the angel of mercury; the eucharist substitutes sacramental realization of god made man for the empire of jupiter; marriage is consecrated by the angel anael, the purifying

l symbolism of successive religious forms. he failed to understand the permanent revelation transmitted to human genius by the harmonies of nature, and beheld only a catalogue of errors in this chain of speaking images and eternal truths. magical works are also seven in number (1) works of light and riches, under the auspices of the sun (2) works of divination and mystery, under the invocation of the moon (3) works of skill, science and eloquence, under the protection of mercury (4) works of wrath and chastisement, consecrated to mars (5) works of love, favoured by venus (6) works of ambition and intrigue, under the influence of jupiter (7) works of malediction and death, under the patronage of saturn. in theological symbolism, the sun represents the word of truth; the moon, religion 44 th

th, under the patronage of saturn. in theological symbolism, the sun represents the word of truth; the moon, religion 44 the ritual of transcendental magic itself; mercury, the interpretation and science of mysteries; mars, justice; venus, mercy and love; jupiter, the risen and glorious saviour; saturn, god the father, or the jehovah of moses. in the human body, the sun is analogous to the heart, the moon to the brain, jupiter to the right hand, saturn to the left, mars to the left foot, venus to the right, mercury to the generative organs, whence an androgyne figure is sometimes attributed to this planet. in the human face, the sun governs the forehead, jupiter the right and saturn the left eye; the moon rules between both at the root of the nose, the two alae of which are governed by mar

ROBERT KIRK WALKER BETWEEN WORLDS

ntries and ages, reported of these obscure people, which [tales] are no dotages [that is, not weak-minded, so it is no more of necessity to us to know their beings and manner of life than [it is] to understand distinctly the polity [that is, political organization or statehood] of the nine orders of angels, or with what oil the lamp of the sun is maintained so long and regularly; or [to know] why the moon is called a great luminary in scripture, while it only appears to be so; or if the moon be truly inhabited because telescopes discover seas and mountains in it, as well as flaming furnaces in the sun. or why the discovery of america was looked on as a fairytale, and the reporters of it hooted at as inventors of ridiculous utopias, or the first probable asserters punished as inventors of n

ears extensively in celtic tradition preserved in early literature from wales and ireland, though generally in a less formalized http//www.dreampower.com/kirk_wbw/pg_72.htm (3 of 10 [10/9/2001 12:35:48 am] robert kirk- walker between worlds(pages 72-81) presentation, due to the influence of dominant christianity. in the case of gods and goddesses they sometimes cover the whole sky and the sun and the moon, whilst the earth can no longer remain steady when they descend. when archangels appear, certain portions of the world are agitated, and their arrival is heralded by a divided light. the archangels differ in magnitude according to the size of the provinces over which they rule. angels are distinguished by smaller size, and by their being divided numerically. in the case of daemones the di

g with the lunary body, which throughout their high places abound in troops of spirits who sympathize or rejoice with us as things go well or ill. they are accustomed to carry the prayers of men through the air and to beseech god to have mercy on them, and to bring back intimations of god's will, either in dreams or by voice or by other signs, through doing which they become wise. the space below the moon abounds in evil demons, who are skilled to cheat and deceive and tempt us; often they assume a body made of air and appear to us and many things often follow. they even hold intercourse with women and make them pregnant, generating in an appendix 7: the vita merlini cosmology 163 unholy manner. so therefore he made the heavens to be inhabited by three orders of spirits that each one might

RUBY TABLET OF SET

pistilographick; the second, hieratick, used by those who write of sacred things; the last and most perfect hieroglyphick, whereof one is curiologick, the other, symbolick. of the symbolick, one is properly spoken by imitation, another is written as it were tropically; another on the contrary doth allegorize by aenigms. for instance, in the kyriologick way, to express the sun, they make a circle; the moon a crescent. tropically they do properly traduce, and transfer, and express by exchanging some things, and variously transfiguring others. thus when they deliver the praises of kings, in theological fables, they write by anaglyphicks. of the third kind, by aenigms, let this be an example: all other stars, by reason of their oblique course, they likened to the bodies of serpents. but the su

ney. h the papyrus is taken to the altar. before it is lit, the four neters surround the altar. the rest of the brethren assemble with arms outstretched. the papyrus is lit, and placed in the foil pan. the shadow begins to slowly "disappear, mingling among the assembled and removing his hood, symbolizing the departure. a chant is begun by the celebrant (sung in a monotone: gyou are the brother of the moon, and the son of sirius; you revolve in the heavens like orion. you are now one of the everlasting and never-setting stars of the northern skies. h gxepera, xeper, xeperuuuu c h after this the rest join in, and all chant the formula a total of 8 more times, doing so with as much intent as possible, and focusing that intent upon the burning papyrus and the ashes, sending the energy with his

iss the secret ardours of hadit. the winged globe, the starry blue, are mine, o ankh-f-n-khonsu. crowley's poetic rendering of the juxtaposition of nuit and "hadit" on the stele of revealing. his misidentification of behdety is again apparent, as the lover of nuit was a god of the earth, not [either] horus. the name "ankh-f-n-khonsu" translates to"[he whose] life is in khonsu" khonsu or khons was the moon-god of thebes, son of the family triad amon/mut/khons. by the time of the xxvi dynasty, the priesthoods at thebes and memphis were among the few remaining non- osirian centers of learning. by the time of the new empire, amon was usually combined with ra as amon-ra, which explains the solar disc and ra-harakte on the stele of a theban priest. 15. now ye shall know that the chosen priest& a

be revealed to the "winners" of that particular ordeal. 23. for perfume mix meal& honey& thick leavings of red wine: then oil of abramelin and olive oil, and afterwards soften& smooth down with rich fresh blood. oil of abramelin [from the sacred magic of abra=melin the mage: eight parts of oil of cinnamon, four of oil of myrrh, two of oil of galangal, seven of olive oil. 24. the best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what. 25. this burn: of this make cakes& eat unto me. this hath also another use; let it be laid before me, and kept thick with perfume of your orison: it shall become full of beetles as it were and creeping things sacred

e! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! the sacred bull mentu was the god of the city of ani, capital of the iv uast (thebes) nome of upper egypt [see #ii-49. ankh-f-n-khonsu is the priest commemorated by the stele of revealing. his name means"[he whose] life [is] in khonsu (the moon-god of thebes and son of amon and mut" crowley believed himself to be a reincarnation of this priest. 38. so that thy light is in me& its red flame is as a sword in my hand to push thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written, as it is said, the light is mine; its rays consume me: i have made a

SABBATIC KABALA OF THE CROOKED PATH

colour and sex (p. 146. the 2nd cell is setting forth the mysteries of the goddess trifold of nature and marks through this synthesis the lesser mystery of the three lunar phases and how the growth, maturity and the old age of the goddess are functioning in the magical arte. the greater mystery, the one concerning the black moon is treated in a different house. this is per definition the house of the moon and through this the abode of the goddess. the connection between gimel and nun is significant int his joining between the moon and the lunar animals, like scorpios, centipedes and the like. in the tarot these letters has been assigned to the priestess and death. since this cell is the lunar abode it is also the cell where they mysteries of the psychosexual fluids are understood. the hous

ds are understood. the house it self is concerned with the pure and genital production of the elixirs and is marking a state of transition into a higher understanding of these mysteries which are of an cerebral nature. the magician should by the understanding of this alchemical house ground an understanding of the lunar rays and its effect, for instance through the work of the kalas or colours of the moon. this mystery is stellar in origin, but has found a junction of manifestation in the trans -lunar realms and is therefore a proper mystery to explore prior to the deeper and transcendent mysteries of the stellar wisdom. in other words- this is a house of congress. one important revelations in this cell are "duality is the omnipresent singularity" and "transvoke- outside- beyond- within" i

e meeting-ground of the opposition in which there are a reification (p. 169-70) this thought is demonstrated in the ritual procedure called "going forth of the virgin. the adept enters a sphere where he is in solitude. he/she is the virgin going forth into manifestation. the adept is seeking union with self. the mature parts devour the virginal sections and allows the transgressor to mature, like the moon shows its different phases but is still one, such is the duality when it turns into singularity. this effect is purely magical in essence and must be strived for. the old rishis that founded movements like advaita (the upanishadic teachings) where well aware of the importance of the singular understanding of the plural. the division between was mere superficial and necessary, and was mere

sah) in the tetragrammic vessel- the hand being the extension of the phallus and the eye being the cranial abode of the higher mouth (i.e. vulva- note due to this that the lone witch in norse lore was called volva and was considered a seer or a sybill, the oracle made manifest in the flesh of the crone, which suggest the oracular nature within this aat, reflected through the use of the portals of the moon. cell 6 being the aat of the 7th and 18th letter of the sacred alphabet this cell is a discourse upon the double will and the divided twins as found in the mystery of the androgyne also known in the occult communities as baphomet. i am her as i am he (p. 241. this cell connects with the supposed mysteries of the templars and the vapours of demolay can be sensed in its discourses of the tw

epresentation. there is also a mention of the servitors of the path of khepeshm the starry road in this which brings one to think about the sun of amenta and the mystery of the sun at its fullest in the kingdom of the klipphas. and mark that this is different than the sun at night in the carnal world. the letters connected to this cell are cheth, connected to the influence of cancer and therefore the moon in combination with qoph who draws down the piescesian influence of neptune and moon constitutes a cell where the so called hidden mysteries are concealed. these are hidden due to these letters connection to barriers both in the open, as cheth is linked to a fence, a portal or a gate that might be opened and might be closed and the back of the head, an area of the cranium that has been ma

SALMANRUSHDIE THESATANICVERSES

past: scissors- for the man of action, satisfaction. and, more improbably: panama- part of the great indian scene "where are we going" the night had acquired the quality of green neon strip--lighting. zeeny parked the car "you're lost" she accused him "what do you know about bombay? your own city, only it never was. to you, it's a dream of childhood. growing up on scandal point is like living on the moon. no bustees there, no sirree, only servants' quarters. did shiv sena elements come there to make communal trouble? were your neighbours starving in the textile strike? did datta samant stage a rally in front of your bungalows? how old were you when you met a trade unionist? how old the first time you got on a local train instead of a car with driver? that wasn't bombay, darling, excuse me

er, lapped now by marshy land that afflicted with all manner of dank and boggy agues the poor who lived there on their whatstheword _estates. she, the old lady, saw the castle as the ruin of a fish betrayed by an antique ebbing tide, as a sea-monster petrified by time. nine hundred years! nine centuries past, the norman fleet had sailed right through this englishwoman's home. on clear nights when the moon was full, she waited for its shining, revenant ghost. best place to see 'em come, she reassured herself, grandstand view. repetition had become a comfort in her antiquity; the well-worn phrases _unfinished business, grandstand view, made her feel solid, unchanging, sempiternal, instead of the creature of cracks and absences she knew herself to be- when the full moon sets, the dark before

her hand away and making a tiny gesture of the head, no, and he stood, bowed, retreated, leaving her with virtue and lunch intact- the two possibilities kept alternating, while dying rosa tossed on her bed, did-she-didn't-she, making the last version of the story of her life, unable to decide what she wanted to be true. o o o "i'm going crazy" gibreel thought "she's dying, but i'm losing my mind" the moon was out, and rosa's breathing was the only sound in the room: snoring as she breathed in and exhaling heavily, with small grunting noises. gibreel tried to rise from his chair, and found he could not. even in these intervals between the visions his body remained impossibly heavy. as if a boulder had been placed upon his chest. and the images, when they came, continued to be confused, so t

ilderment woke and slept as if the two conditions no longer required to be thought of as opposites, but as states that flowed into and out of one another to create a kind of unending delirium of the senses. he found himself dreaming of the queen, of making tender love to the monarch. she was the body of britain, the avatar of the state, and he had chosen her, joined with her; she was his beloved, the moon of his delight. hyacinth came at the appointed times to ride and pummel him, and he submitted without any fuss. but when she finished she whispered into his ear "you in with the rest" and he understood that she was involved in the great conspiracy, too "if you are" he heard himself saying "then you can count me in" she nodded, looking pleased. chamcha felt a warmth filling him up, and he

or dice anywhere in evidence, and the only woman is the one hanging on the old man's bedroom wall. in this surrogate homeland, which the insomniac saint thinks of as his waiting-room or transit lounge, the central heating is at full blast night and day, and the windows are tightly shut. the exile cannot forget, and must therefore simulate, the dry heat of desh, the once and future land where even the moon is hot and dripping like a fresh, buttered chapati. o that longed--for part of the world where the sun and moon are male but their hot sweet light is named with female names. at night the exile parts his curtains and the alien moonlight sidles into the room, its coldness striking his eyeballs like a nail. he winces, narrows his eyes. loose-robed, frowning, ominous, awake: this is the imam

SATANGEL

l, who transported enoch to heaven and is identified with the chaldean deity ishtar, cervill the prince of strength who is said to have come to david s aid in defeating goliath. also ana-el who is named as one of the seven angels of creation and is associated with human sexuality. he is also named as governor of the second heaven, with control of the world s leaders and whose dominion encompasses the moon. the final and strangest contender is nisrock, originally an assyrian deity and is also identified as a prince of hell. 8th choir: archangels according to dionysos these are the messengers which carry the divine decrees. they are considered the most important intercessionaries between god and humankind and lead the forces of heaven in their constant struggle with the infernal legions. the

itic. he is also most well known for his erotic relations with lilith. together, they are identified as the lord and lady of black witchcraft. sar& salim (syrian, sar means dawn. gods of the morning and evening stars (sar appears in isaiah 14:12, and jerusalem, hebrew jerusalijim, may mean the city of salim. as sari-el, originally an archangel of heaven, but was expelled due to his enthusiasm for the moon, gracefully retiring before he could be thrown out. taught the canaanite priestesses the tides and courses of the moon and its relevance to sorcery. satan (hebrew, adversary. originally a seraphim with twelve wings. of whom the book of henoch tells of his rebellion and expulsion by god, hurled by the angel michael into the abyss. identified as the serpent in the garden of eden, as prosecu

essary, with all the proper ceremonies, to make sacrifices of fire, they should be made of wood which hath some quality referring especially unto the spirits invoked; as juniper of pine unto the spirits of saturn; box, or oak, unto those of jupiter; cornel, or cedar, unto those of mars, laurel unto those of the sun; myrtle unto those of venus; hazel unto those of mercury; and willow unto those of the moon. but when we make sacrifices of food and drink, everything necessary should be prepared without the circle, and the meats should be covered with some fine clean cloth, and have also a clean white cloth spread beneath them; with new bread and good and sparkling wine, but in all things those which refer to the nature of the planet. animals, such as fowls or pigeons, should be roasted. espec

me upon that which i desire to know, now therefore, in the name and by the power and dignity of the omnipotent and immortal lord, god of hosts, jehovah, tetragrammaton, i do hereby curse and deprive thee of all thine office, power, and place. i bind thee in the deepest depths of the bottomless pit, there to remain until the day of judgement. may all the company of heaven curse thee, may the sun, the moon, and the stars, the light of the hosts of heaven, curse thee into fire unquenchable, into torments unspeakable, and even as thy name and seal are bound up in this box, to be choked with sulphrous and stinking substances, and to burn in this material fire so, in the name of jehovah, and by the power and dignity of the three names, tetragrammaton, anexhexeton, primematum, may all these driv

y and the sanctimonious shall become as slaves under it. it brings forth the greatest outpouring of wrath upon the miserable. lays the foundations for the lover of life. the first key 1i reign over you 2saith the god of justice 3in power exalted above 1ol sonf vorsag 2gohu iad balt 3lonsh 1the firmament of wrath: 2in whose hands 3the sun is as a sword 1calz vonpho 2sobra z-ol 3ror i ta nazps 1and the moon 2as a through-thrusting fire: 3who measureth 1od graa 2ta malprg 3ds hol-q 1your garments in the midst of my vestures 2and trussed you together 1qaa nothoa zimz 2od commah 1as the palms of my hands: 2whose seat 3i garnished with the fire 1ta nobloh zien 2soba thil 3gnonp prge 1of gathering: 2who beautified 3your garments with admiration: 1aldi 2ds vrbs 3obleh g rsam 1to whom i made a law

SATANIC BIBLE

inese ruler of hell the devils of past religions have always, at least in part, had animal characteristics, evidence of man's constant need to deny that he too is an animal, for to do so would serve a mighty blow to his impoverished ego. the pig was despised by the jews and the egyptians. it symbolized the gods frey, osiris, adonis, persephone, attis, and demeter, and was sacrificed to osiris and the moon. but, in time, it became degraded into a devil. the phoenicians worhipped a fly god, baal, from which comes the devil, beelzebub. both baal and beelzebub are identical to the dung beetle or scarabaeus of the egyptians which appeared to resurrect itself, much as the mythical bird, the phoenix, rose from its own ashes. the ancient jews believed, through their contact with the persians, that

pilahe farezodem zodenurezoda adana gono iadapiel das home-tohe: soba ipame lu ipamis: das sobolo vepe zodomeda poamal, od bogira aai ta piape piamoel od vaoan! zodacare, eca, od zodameranu! odo cicale qaa; zodoreje, lape zodiredo noco mada, hoathahe saitan (english) i reign over thee, saith the lord of the earth, in power exalted above and below, in whose hands the sun is a glittering sword and the moon a through-thrusting fire, who measureth your garments in the midst of my vestures, and trusseth you up as the palms of my hands, and brighten your vestments with infernal light. i made ye a law to govern the holy ones, and delivered a rod with wisdom supreme. you lifted your voices and swore your allegiance to him that liveth triumphant, whose beginning is not, nor end cannot be, which sh

SATANIC RITUALS

ecessity supreme; with infinite mystery, abysmal, dark, unlighted even by the faintest spark, for us the flitting shadows of a dream. o brothers of sad lives! they are so brief; a few short years must bring us all relief: can we not bear these years of laboring breath? but if you would not this poor life fulfil, lo, you are free to end it when you will, without the fear of waking after death. how the moon triumphs through the endless nights! how the stars throb and glitter as they wheel their thick processions of supernal lights around the blue vault obdurate as steel! and men regard with passionate awe and yearning the mighty marching and the golden burning, and think the heavens respond to what they f eel [ceremony follows progression described in procedure for performance [priest closes

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

c, meaning they recognized many gods. these gods had certain similarities in both traditions. many gods and goddesses personified elements of nature. in the mesopotamian pantheon, or collection of gods, the most important were the trio of the sky god, an (or anu; the god of storm and the earth, enlil; and the water god, ea (or enki. these were followed in importance by a second triad comprised of the moon god, nanna (or sin; the sun god, utu (or shamash; and the goddess of fertility and war, inanna 37 (also called ishtar. in the later stages of mesopotamian civilization the local god marduk became head of the pantheon. in egyptian religion the primary god was amen (amon or amun, king of the gods. next in importance was ra (or re, the sun god. these two were eventually joined in the cult of

ilization the local god marduk became head of the pantheon. in egyptian religion the primary god was amen (amon or amun, king of the gods. next in importance was ra (or re, the sun god. these two were eventually joined in the cult of amen-ra. a cult is a religion considered to be outside the mainstream. then came osiris, god of the nile and also god of the kingdom of the dead. his wife, isis, was the moon goddess and mother of the universe. their child horus was god of the sky; set, their brother, was the god of chaos and of the desert; and thoth, the god of writing and knowledge. in addition to these was a vast array of other gods and goddesses that sometimes duplicated each other s functions. the current pharaoh, as a living god, worked with all of these deities to create maat, or divine

le complex was called a ziggurat, and averaged about 150 feet (45.7 meters) in height. ziggurats stretched tower-like toward the sky, forming a bridge between earth and heaven, like the mountains that were sacred to the sumerians. each mesopotamian city had at least one temple complex, and each complex was dedicated to the worship of a single deity. the temple complex in ur, for instance, honored the moon god sin (also called nanna by the sumerians. the city of uruk had both a temple to inanna and a ziggurat dedicated to anu. the complexes were managed by specialist priests, who were the only people allowed to worship the deities. the akkadians the development of religion in mesopotamia followed the movement of peoples in the region. historians say that the sumerian civilization lasted fro

ad 40 world religions: almanac ancient religions of egypt and mesopotamia was added to and further refined. through successive rulers, including hammurabi (1792 1769 bce) and a host of others, the religious system continued. there may have been new rulers, but the gods were eternal. the names of the gods changed, however, as did the emphasis of religion. for example, nanna was the sumerian god of the moon. in akkadian, the language of sargon and his people, nanna was called sin or suen. inanna, mistress of heaven, became ishtar in akkadian. the direction of religion also changed over time. the early sumerians believed that humanity, after it was created, was given a divine spark by the god enlil. this not only made people the servants of the gods during their lifetimes, but also assured th

almanac 41 ancient religions of egypt and mesopotamia before this time, however, nature gods and animals had been worshipped for at least two millennia among the people who inhabited the nile valley. these animal deities later took human form, but their heads were still often depicted as that of an animal. some gods even became associated with more than one animal. for example, thoth, the god of the moon and of wisdom and protector of scribes, was depicted by the egyptian ibis, a wading bird, by a baboon, and by a figure of the moon. about the ancient religions of egypt and mesopotamia belief. mesopotamian religion saw humans as the servants of the gods, who had to be appeased for protection. egyptians believed that the gods created all humans but were also controlled by the principle of

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

e ground, the greasy fat dew of the ground, the earth as keeper of nitrous salt nourishes it. for the womb of the earth is the sulphuric nitrous salt of nature, the one good thing god has created in this visible world. the same salt-mother of the elements is the nitrous, aluminous and spiritual gumosic water, salt earth or crystal, which has nature in its womb, a son of the sun, and a daughter of the moon. it is a hermaphrodite, born out of the wind, a phoenix living in fire, a pelican, reviving his dear young ones with its blood; the young icarus, drowned in the water, whose nurse is the earth, whose mother is the wind, whose father is the fire, the water her caretaker and drink, one stone and no stone, one water and no water, nevertheless a stone of living power and a water of living mig

SEPHER HA BAHIR

ll build and decorate it, thousands of times more than it was. it is as we have said: why does the torah begin with a beth? as it is written (proverbs 8:30, i was with him as a craftsman, i was his delight for a day, a day [frolicking before him at every time. these are the two thousand years, which are the beginning. two? but the scripture says seven, as it is written (isaiah 30:26, the light of the moon shall be like the light of the sun, and the light of the sun shall be sevenfold [like the light of the seven days. and we said, just like the sun was for seven, so the moon was for seven [he replied] i said thousands. 56. they said to him: up until now there are five. what comes next? he replied: first i will explain gold. what is gold? we learn that it is where justice emanates. if you b

and we said, just like the sun was for seven, so the moon was for seven [he replied] i said thousands. 56. they said to him: up until now there are five. what comes next? he replied: first i will explain gold. what is gold? we learn that it is where justice emanates. if you bend your words to the right or left, you will be punished. 57. what is the meaning of the verse (isaiah 30:26, the light of the moon shall be like the light of the sun, and the light of the sun shall be sevenfold, like the light of the seven days. the verse does not say seven days, but the seven days. these are the days regarding which it is written (exodus 31:17, for six days god made [the heaven and the earth. as you said, god made six beautiful vessels. what are they? the heaven and the earth. are they not seven? ye

palm [branches of a tree of leaves, and willows of the brook. what is the fruit of a beautiful (hadar) tree? the targum renders this verse, the fruit of the etrog tree, and the lulav. 173. what is the meaning of beautiful? it is the beauty of all things. this is also the beauty of the songs of songs. regarding it, it is written (songs of songs 6:10, who is she who looks forth as the dawn, fair as the moon, clear as the sun, terrible like an army with banners? this relates to the female. because of her, the female was taken from adam. this is because it is impossible for the lower world to endure without the female. and why is the female called nekevah? because her orifices (nekev) are wide. also because she has more orifices than the male. what are they? they are the orifices of the breast

israel engages in the torah for its own sake, then it is the betrothed of the blessed holy one, then it is the heritage of israel. 197. rabbi amorai sat and expounded: why was tamar worthy of being the mother of peretz and zerach? it was because her name was tamar. tamar was [also] the sister of amnon. she was therefore made for this. why were they called peretz and zerach? peretz was named after the moon. the moon breaks out (paratz) at times, and will be built up in the future. zerach was named after the sun, which always shines (zarach) in the same manner. but peretz was the first-born. is then the sun not greater than the moon? this is no difficulty, as it is written (genesis 38:28, one put out a hand [indicating that zerach s hand emerged before peretz was born. it is then written (ge

s female. can we then say that [it was something special that] she was female? but it is because she included both male and female. for [tamar means a date palm, and] every date palm includes both male and female. how is this? the frond (lulav) is male. the fruit is male on the outside and female on the inside. and how? the seed of the date has a split like a woman. paralleling it is the power of the moon above. the blessed holy one created adam male and female, as it is written (genesis 1:27, male and female he created them. is it then possible to say this? is it then not written (genesis the bahir 55 1:27, and god created man in his image, in the image of god he created him? it is only then later written (genesis 2:18, i will make him a helper opposite him, and (genesis 2:21, and he took

SEPHER YETZIRAH WESTCOTT

(41) the seven earths, and the seven periods of time; and so has he preferred the number seven above all things under his heaven (42) supplement to chapter iv note--this is one of several modern illustrations of the allotment of the seven letters; it is not found in the ancient copies of the "sepher yetzirah" he produced beth, and referred it to wisdom; he crowned it, combined and formed with it the moon in the universe, the first day of the week, and the right eye of man. he produced gimel, and referred it to health; he crowned it, combined and joined with it mars in the universe, the second day of the week, and the right ear of man. he produced daleth, and referred it to fertility; he crowned it, combined and formed with it the sun in the universe, the third day of the week, and the rig

ven worlds, seven heavens, seven earths, seven seas, seven rivers, seven deserts, seven days, seven weeks from passover to pentecost, and every seventh year a jubilee. mayer lambert gives--beth to saturn and the hebrew sabbath--that is saturday; gimel to jupiter and sunday; daleth to mars and monday; kaph to the sun and tuesday; peh to venus and wednesday; resh to mercury and thursday; and tau to the moon and friday. chapter v 1. the twelve simple letters are h h, vau, zain, cheth, teth, yod, lamed, nun, samech, oin, tzaddi and qoph (43) they are the foundations of these twelve properties: sight, hearing, smell, speech, taste, sexual love, work, movement, anger, mirth, imagination (44) and sleep. these twelve are also allotted to the directions in space: north-east, south-east, the east ab

vertebrate earth animals. third order: decad of humanity 21. appearance of man. 22. material human body. 23. human soul conferred. 24. mystery of adam and eve. 25. complete man as the microcosm. 26. gift of five human faces acting exteriorly. 27. gift of five powers to the soul. 28. adam kadmon, the heavenly man. 29. angelic beings. 30. man in the image of god. fourth order: world of spheres 31. the moon. 32. mercury. 33. venus. 34. sol. 35. mars. 36. jupiter. 37. saturn. 38. the firmament. 39. the primum mobile. 40. the empyrean heaven. fifih order: the angelic world 41. ishim--sons of fire. 42. auphanim--cherubim. 43. aralim--thrones. 44. chashmalim--dominions. 45. seraphim--virtues. 46. malakim--powers. 47. elohim--principalities. 48. beni elohim--angels. 49. cherubim--arch-angels. six

tions along the great circle of the ecliptic; where it ends there it begins again, and so the ancient occultists drew the dragon with its tail in its mouth. some have thought that tali referred to the constellation draco, which meanders across the northern polar sky; others have referred it to the milky way; others to an imaginary line joining caput to cauda draconis, the upper and lower nodes of the moon. adolphe franck says that theli is an arabic word. 50. happiness, or a good end, or simply good, tubh. 51. misery, or an evil end, or simply evil, roh. 52. this hebrew version omits the allotment of the remaining six. mayer gives the paragraph thus--the triad of amity is the heart and the two ears; the triad of enmity is the liver, gall, and the tongue; the three life-givers are the two n

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

ill know of his prowess" this seemed like a fine idea to the boys, and they quickly followed the old sage's advice, one traveling east and one traveling west. in his own way, each boy tried his best, traversing meadows and valleys in his quest. while the boys hunted, the old seer waited and peered into the shadows of today to see the bright light of tomorrow. then, as those shadows lengthened and the moon rose pale in the evening sky, the boys returned to the old man. he stood waiting for them on the little hill where he lived near the stream his father had discovered so many moons ago. later that evening, the boys came in from different directions, but long before they arrived, the old man could see that one of them proudly carried something over his shoulder- the other, only carried his

SINISTER TAROT

onsciously improve/evolve and use natural abilities (or gifts- such as sexual charisma- to the advantage of personal destiny and wyrd, and to confront and resolve those qualities within character which are detrimental. self-honesty. in early stages of development, such an individual causes unforeseen disruption and resentment amongst others. beginnings of that which is re-presented by atu iii. xv the moon wraps itself around the savage god; impaled on a throne as the wheel of skulls turns. the jewelled lady the crone winter in the wildest of woods. deofel- noctulius sinister awakening- nature as it is, raw and unaffected. that primal awareness of the vibrance of life that possesses and creates the accuser, that provokes acts that challenge the existence of the sacred. the real meaning of l

of identity, of wyrd and what needs to be done. a coming of age; the seed of change blossoms. domination: the successful establishment of a causal structure; a process, the effects of which are irreversible once the cause is triumphant on whatever level. the beginnings of imperium. xviii a frog reveals human heads within its mouth furrowed white fields white, snow laden trees her face, caught by the moon; her eyes come to know the pool, take the spiral staircase to the blue room moon- shugara that which has not yet been confronted within the psyche of the individual; that which is strange, which lies outside the scope of any world view; that which lies within the dark pool beneath the moon and threatens to devour, create madness. a stage which cannot be ignored if further development is s

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

cene, the music, the actress, so united, that applause to one is applause to both. they make way for thee, at the orchestra, they no longer jeer and wink, when, with a fierce fondness, thou dost caress thy familiar, that plains, and wails, and chides, and growls, under thy remorseless hand. they understand now how irregular is ever the symmetry of real genius. the inequalities in its surface make the moon luminous to man. giovanni paisiello, maestro di capella, if thy gentle soul could know envy, thou must sicken to see thy elfrida and thy pirro laid aside, and all naples turned fanatic to the siren, at whose measures shook querulously thy gentle head! but thou, paisiello, calm in the long prosperity of fame, knowest that the new will have its day, and comfortest thyself that the elfrida a

he is so rich! oh! so much richer than any of the inglesi! not but what the signor glyndon "cease" interrupted the young actress "zanoni! speak of the englishman no more" the carriage was now entering that more lonely and remote part of the city in which viola's house was situated, when it suddenly stopped. gionetta, in alarm, thrust her head out of the window, and perceived, by the pale light of the moon, that the driver, torn from his seat, was already pinioned in the arms of two men; the next moment the door was opened violently, and a tall figure, masked and mantled, appeared "fear not, fairest pisani" said he, gently "no ill shall befall you" as he spoke, he wound his arm round the form of the fair actress, and endeavoured to lift her from the carriage. but gionetta was no ordinary al

ceans rolled between us, to know the hour in which thy gaze was lifted to the stars, in which thy heart poured itself in prayer. they tell me thou art more beautiful than the marble images that are fairer than all human forms; but i have never dared to gaze steadfastly on thy face, that memory might compare thee with the rest. only thine eyes and thy soft, calm smile haunt me; as when i look upon the moon, all that passes into my heart is her silent light "often, when the air is calm, i have thought that i hear the strains of my father's music; often, though long stilled in the grave, have they waked me from the dreams of the solemn night. methinks, ere thou comest to me that i hear them herald thy approach. methinks i hear them wail and moan, when i sink back into myself on seeing thee de

t, and that the secret of its music was the presence of a thing beloved "how didst thou know my thoughts in that childlike time better than i knew myself! how is the humble life of my past years, with its mean events, so mysteriously familiar to thee, bright stranger! i wonder, but i do not again dare to fear thee "once the thought of him oppressed and weighed me down. as an infant that longs for the moon, my being was one vague desire for something never to be attained. now i feel rather as if to think of thee sufficed to remove every fetter from my spirit. i float in the still seas of light, and nothing seems too high for my wings, too glorious for my eyes. it was mine ignorance that made me fear thee. a knowledge that is not in books seems to breathe around thee as an atmosphere. how li

; how full of contempt for the triflers present, and for the trifles which made their life! night came on; the room grew dim, and the feast had lasted several hours longer than was the customary duration of similar entertainments at that day. still the guests stirred not, and still zanoni continued, with glittering eye and mocking lip, to lavish his stores of intellect and anecdote; when suddenly the moon rose, and shed its rays over the flowers and fountains in the court without, leaving the room itself half in shadow, and half tinged by a quiet and ghostly light. it was then that zanoni rose "well, gentlemen" said he "we have not yet wearied our host, i hope; and his garden offers a new temptation to protract our stay. have you no musicians among your train, prince, that might regale our

SIR WALLIS BUDGE EGYPTIAN MAGIC

late chapter of the book of the dead 3 directs that the amulet p. 56 should be made either of lapis-lazuli or of mak stone. the utchat is of two kinds, one facing to the left and the other to the right, and together they represent the two eyes of horus, one of which, according to an ancient text, was white and the other black; from another point of view one utchat represents the sun and the other the moon, or ra and osiris respectively. but speaking generally, when the egyptians wore the utchat as an amulet they intended it to bring to them the blessings of strength, vigour, protection, safety, good health, and the like, and they had in their minds the eye of horus, probably the white one, or the sun. in religious texts the expression meh utchat, i.e, the "filling of the utchat" is often u

er, and of reproduction and life. the first group of gods are--nehebka offering to horus his eye, a goddess with the eye of horus for a head, the cow of isis- hathor described above, the four children of horus, two lions, a member of the human body, the pylon of heads of khnemu the god of reproduction, and horus-ra. in the second are the boat of the sun being poled along by horus, and the boat of the moon, with harpocrates in the bow. in the other scenes we have the god khepera in his boat, horus in his boat, and horus-sept in his boat. the god with two faces represents the double aspect of the sun in setting and rising, and the god with the rams' heads, who is being adored by apes, is a mystical form of khnemu, one of the great gods of reproduction, who in still later times became the bei

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

posterity" thus we have good reason for assigning the birthplace of the horoscope to egypt. in connexion with the horoscope must be mentioned the "sphere" or "table" of democritus as a means of making predictions as to life and death. in a magical p. 230 papyrus 1 we are told to "ascertain in what month the sick man took to his bed, and the name he received at his birth. calculate the [course of] the moon, and see how many periods of thirty days have elapsed; then note in the table the number of days left over, and if the number comes in the upper part of the table, he will live, but if in the lower part, he will die" both from the religious and profane literature of egypt we learn that the gods and man in the future life were able at will to assume the form of any animal, or bird, or plan

SIX WAYS OF KNOWLEDGE

s is found within this word. this is the solar aspect of the work of the magus anton la vey, and at the simplest approach may be seen as "looking out for number 1" learning good scientific management techniques, the lessons of the satanic bible, or the lateral thinking techniques of edward de bono are good exercises for iri. sight (other-centric. the verb "to see" maa connected with the left eye, the moon, and luck, also means "to see the future" this practice is a two-fold practice. it requires watching what is really going on the world, to spot trends- rather than what we wish was going on the world. it secondly requires a beautifying of things one looks upon. the first aspect is hard, it requires us to overcome the chaos-snake apep in his form of denial. seeing when a relationship has r

everyday when you watch the six o'clock news, don't watch it. you'll be surprised that you can still function without knowing how many car wrecks there were last night. another aspect of maa is decorating your office or home with things that please you. the avoidance of needless ugliness is a way of conserving yourself to withstand the unpleasant things foretelling of the future may bring to you. the moon looks upon what is changeable- that is to say, the world. the sun looks upon what is fixed- that is to say, your desire. now these intentions of perception can be reduced to simple maxims, but do not be misled into thinking tha t will give you simple information, or that such information will be effortless to get: 1. keep the right amount of excitement in your life. 2. look for the secret

SOLOMON

born of a voice untimely, the socalled echo of a man's ordure [1] dropped in a wood [1. for the demon born of an echo we have an analogue in the hebrew bath kol "the daughter of a voice" in the gnostic hymn to hermes, edited by dieterich, abrasax, p 19, we read, l. 104] 19. and i said to her "under what star dost thou pass" and she answered me "under the star of the full moon, for the reason that the moon travels over most things" then i said to her "and what angel is it that frustrates thee" and she said to me "he that in thee [or "through thee] is reigning" and i thought that she mocked me, and bade a soldier strike her. but she cried aloud, and said "i am [subjected] to thee, o king, by the wisdom of god given to thee, and by the angel joel" 20. so i commanded her to spin the hemp for t

i said to him "what is thy pursuit" and he said "i bring darkness on men, and set fire to fields; and i bring homesteads to naught. but most busy am i in summer. however, when i get an opportunity, i creep into corners of the wall, by night and day. for i am offspring of the great one, and nothing less" accordingly i said to him "under what star dost thou lie" and he answered "in the very tip of the moon's horn, when it is found in the south. there is my star. for i have been bidden to restrain the convulsions of the hemitertian fever; and this is why many men pray to the hemitertian fever, using these three names: bultala, thallal [24] melchal. and i heal them" and i said to him "i am solomon; when therefore thou wouldst do harm, by whose aid dost thou do it" but he said to me "by the an

to me "i am en psigos, who also have a myriad names" and i said her "by what angel art thou frustrated" but she said to me "what seekest, what askest thou? i undergo changes, like the goddess i am called. and i change again, and pass into possession of another shape. and be not desirous therefore to know all that concerns me. but since thou art before me for this much, hearken. i have my abode in the moon, and for that reason i possess three forms. at times i am magically [1] invoked by the wise as kronos. at other times, in connexion with those who bring me down, i come down and appear in another shape. the measure of the element [2] is inexplicable and indefinable, and not to be frustrated. i then, changing into these three forms, come down and become such as thou seest me; but i am frus

eaves from trees. and men seeing us imagine that the stars are falling from heaven. but it is not really so, o king; but we fall because of our weakness, and because we have nowhere anything to lay hold of; and so we fall down like lightnings [3] in the depth of night and suddenly. and we set cities in flames and fire the fields. for the stars have firm foundations in the heavens like the sun and the moon [1. cp. heb. viii. 5. 2. cp. rom. viii. 38. 3. luke x. 18 "i beheld satan as lightning fall from heaven" june 13] 115. and i solomon, having heard this, ordered the demon to be guarded for five days. and after the five days i recalled the old man, and was about to question him. but he came to me in grief and with black face. and i said to him "tell me, old man, where is thy son? and what

SORCERIES OF ZOS

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

SPENSER THE CULT OF THE ALL SEEING EYE 1960

resenting polarity) and twine around the spinal column. they are the kundalini or sex force. in the encircled serpent (howey, op. cit, the chapter on the caduceus contains references (page 72) to the ancient use of the symbol without wings, as seen in the mural. the caduceus is also the symbol of peace, the propaganda term associated with the u.n. the serpents are male and female; the sun-god and the moon-god; and are symbols of generation. buddha was symbolized by the serpent and in mythology is identical with mercury. the center sphere and the outer circles around it form the all-seeing eye. this bisected sphere overlays an isoceles triangle bounded on one side by the diagonal line. according to manly palmer hall, in his occult treatise -18- on the secret destiny of america,24 the all-se

worlds of the tree. the three rows up and down of the mural are the three pillars of the tree. the 22 iriangles in the mural are the 22 lines or paths by which the (en sephiroth are connected one to another (waite, op. cit, p. 381. the left, male side of the tree, indicated by the black half of the sphere, is darkness and death (ibid, p. 350. the right side of the tree is female: as symbolized by the moon figure, the while halfcrescent. the caduceus line .spinal chord is the sex force which extends down (he middle pillar of the sephiroth, which is also the body of adam kadmon. the base of the spine is the yesod or foundation, the sacred generative organs (ibid, p. 1201. from yesod springs the kingdom at the bottom of the tree, which represents mankind. the literature on this subject is vas

d her brother osiris, and was pregnant by him even before she had left her mother's womb, according to plutarch's account. she and her brother-husband comprehended all nature and all the gods of the heathens. she was the venus of cyprus, the minerva of athens, the cybele of the phrygians, the ceres of eleusis, the proserpine of sicily, the diana of crete, the bellona of the romans &c. and she was the moon and osiris the sun.43 osiris received the same adoration as anubis, bacchus, dionysius, jupiter and pan. in other words, debauched revelries or saturnalias (from saturn, his father) were held in his honor "he visited the greater part of the kingdoms of asia and europe, where he enlightened the minds of man by introducing among them the worship of the gods, and a reverence for the wisdom o

identified with the sun, hence the rays of glory around his head. both serpent and sun were emblems of the celestial father. as the solar deity, kneph became the cristos of the gnostics. was regarded as the spiritual sun of enlightenment, or wisdom."61 in the egyptian pantheon "osiris himself was said to have been the son of kneph. and he was essentially identical with kneph" the worship of isis, the moon-goddess, was equally entwined wilh ophiolatry. her emblem was the horned viper'"in the british museum there is a head of isis wearing a coronet of them" the egyptians often represented isis and osiris together, as two serpents "about the commencement of the christian era the cult of osiris was extended over asia minor, greece and rome" cicero tells us that he was known as ob-el, from when

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

secrecy; the way opens out for all. there is much more in the apocalypse concerning the threat to christianity from anti-christian powers and the eventual triumph of christianity. all other gods are taken up into the higher unity of the christian divinity: i did not see a temple in the city, because the lord, the all-ruling god, and the lamb are its temple. the city had no need of the sun nor of the moon to shine upon it, because the revelation of the divine presence is its light, and its lamp is the lamb. 151 the mystery at the heart of the revelation of saint john is precisely this: the mysteries are no longer secret. the angel says to him: do not seal up the prophecies in this book, for the time of god s manifestation is near.152 the apocalypse of john 139 thus the writer of the apocal

my question to the earth. it answered, i am not god, and all things on earth declared the same. i asked the sea and the chasms of the deep and the living things that creep in them, but they answered, we are not your god. seek what is above us. i spoke to the winds that blow, and the whole air and all that lives in it replied to me, anaximenes is wrong. i am not your god. i asked the sky, the sun, the moon and the stars, but they, too, told me, neither are we the god whom you seek. 183 164 christianity as mystical fact and augustine realized that the answer to his question about how to find god could come only from one source his own soul. his soul said that the eyes and ears could not tell what lay within it, but that it speaks in an immediate, and moreover in an indubitable fashion: men m

SYMBOLISM OF THE BANNERS

d letter w, meaning a nail. this suggests the nailed to the cross of matter putting it in rather grim terms, but terms which serve to show the parallel between cosmic and christian symbolism. being upside down, as the w is, it is a symbol of sacrifice or reflection-exemplified for example in the tarot card the hanged man. the planetary sign of the path of t, is l, a sign composed of the cross and the moon, and thus apt for linking twklm and dwsy. the full descent of the into matter is exemplified by the crucifixion, the beautiful naked hermaphrodite of dwsy on the t or cross of the thirty-second path. on the card we notice the female figure naked, except for a k-shaped scarf, dancing within a wreathed oval. her attitude, with arms extended downwards and outwards, and her legs forming a cro

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

significance of the fact that the name jahbuhlun has nine letters and is made up of three syllables, jah, buh, lun. in the ritual for the royal arch degree, since there are three royal arch masons pronouncing the hidden hand of the men of jahbuhlun 55 name three times each, altogether, says zain, twenty-seven syllables are pronounced. this, he explains, represents "the twenty-seven days it takes the moon to pass through the circle of zodiacal signs."3 interestingly, in the ritual drama, the three masons doing the pronouncing of jahbuhlun are said to have come from babylon! so, we have a ritual the 13th degree in the scottish rite and 7th in the york rite in which three "masters" come from babylon (the font of all evils, see revelation 13, 17, and 18 in the holy bible) to instruct the cand

f the mason who vainly seeks to hide and coverup his fides oath of allegiance to jahbuhlun, his sacred god. but, believe me, there is no relationship of the mason to moses, a prophet of god who loyally worshipped the true i am, the god who reigns for all eternity in heaven. hidden hand of the men of jahbuhlun 59 60 codex magica george washington in a masonic pose. around his neck is the emblem of the moon goddess, feminine complement to the sun god, osiris, secretly worshipped in occult freemasonry. this emblem, combined with the diamond-shaped device just above it, indicates that washington had taken the vow of vengence to all enemies of the order of the illuminati. hidden hand of the men of jahbuhlun m 61 the marquis de lafayette of france presented george washington with this masonic ap

duality and synthesis, in never-ending incarnations of confusing light and shadow cycles of unreality blended with reality. no wonder the holy bible says "a double-minded man is unstable in all his ways (james 1:8) that ravenous dark bird 247 in the beginning the great darkness, diana, divided herself into two equal and opposite forces, night and day. the night was ruled over by diana herself as the moon, the day by her alter ego and brother, lucifer, the sun.8 detail from a moslem coat-ofarms shows heraldic eagle bearing sufi octagonal calligraphic motto on its breast (from the book, a history of secret societies, by arkon daraul, citadel press, secaucus, new jersey, 1961) the eagle is the sun the herder dictionary of symbols notes that the eagle has long been a symbol of power, enduranc

ltar. superimposed behind are the descendant (hell) triangle and the tau symbol of the royal arch. the delta triangle design is feminine and corresponds to the female's vulva. two magical seals based on the black book of honorius. the first is the occult seal of great work. the second is the occult seal of black magic. note in both of them the opposed position of the triangles and the position of the moon (in the center of the black magic seal. black magic, masonic witchcraft, and triangle powers 369 freemasonry's the royal arch banner reveals two angels holding their respective wings in a triangle shape. the cloven hoofs and goat legs demonstrate the luciferian nature of these angelic creatures (from coil's masonic encyclopedia, revised 1995) yellow springs institute for contlmporary stud

pe, knighted by the sovereign military order of malta, shows the masonic square, known also as the triangle, v, downward delta sign. 382 codex magica black magic masonic witchcraft, and triangle powers 383 above: in its may/june 2001 issue, psychology today carried this feature article and interview with astronaut buzz aldrin. aldrin and fellow astronaut, neil armstrong, were the first to walk on the moon, in 1969. aldrin, a freemason, was said to have conducted a bizarre masonic ritual on the moon. in the article in psychology today, triangles are everywhere, including being imbedded in the type of the heading. also, see the picture of aldrin exactly three fingers of his left hand are reaching into his pocket, with the arm displaying a triangle pattern. according to the book axis of death

THE BLACK LODGE

nd it difficult to bear the energy charge. rheumatism, arthritis, circulatory disturbances, are just part of the price mankind pays to walk on two feet. if we ponder that species take millions of years, normally, to pass from one phase to another in their development, and that man is evolving so fast that in only three hundred thousand years (approximately) we came down from the trees and went to the moon, is it surprising that candidates to initiation become subject to psychic disturbance. let us consider then the false masters, those unhappy souls that allow the demons complete possession of their faculties: how do they work? simple: they offer consolation, moral support, prosperity, and even material wealth; they encourage the use of magickal forces to keep the physical body in good sha

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

he mystical, and spiritual use of magick. in the craft, the four witches, gather on the beach to summon the spirit of monon. which, is an example of magical theurgy in the form of an invocation. invocation, or invoking a spirit is the act of calling a deity, into one s self. other forms of theurgy, are meditation, the practice of the vision quest, various path workings, the ritual of calling down the moon, and works leading to the knowledge and conversation of your holy guardian angel. theurgy thaumaturgy is the form of magick, most commonly portrayed in movies and on television. it is that body of works which deal with the achievement of physical or social goals. in the craft, we saw examples of this in the healing spell, the love spell, the revenge spell, and the glamor spell. these are

ntil you can hear a kind of silence. at this point you begin to observe your body, and mind. passive meditation is used when you seek inner knowledge, when you do scrying, and when you channel a deity. record the results in your work journal. active meditation the use of meditation with a pre-established script, or goal. the relaxation practice (see script at side, path workings, and calling down the moon, are all forms of active meditation. always record your results in your journal. chant in the craft, when the witches were sitting in the park repeating earth, air, fire, and water, they were using what is known as a circle chant meditation to raise their power levels. chants can vary from a one word personal mantra, to a formal group invocation. try this, on an overcast day, sit and chan

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ut justice, peace, and joy on earth. when this millennial reign comes to an end, history will end and christ shall establish a new heaven and a new earth. those christians who believe in the rapture maintain that it was jesus (c. 6 b.c.e. c. 30 c.e) himself who established the format for such an event in the end times: immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. and then shall appear the sign of the son of man in heaven and then shall all the tribes of the earth mourn, and they shall see the son of man coming in the clouds of heaven with power and great glory. and he shall send his angels with a great sound of a trumpet, and they shall g

pleiades, who first visited egypt in prehistoric times when it was composed of barbaric tribes. because he came from 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 mystery religions and cults 257 egyptian gods and goddesses amen: a creation-deity anubis: god of the dead bast: cat goddess bes: god to guard against evil spirits and misfortune chons: god of the moon dua: protector of the stomach of the dead geb: god of the earth hathor: cow goddess isis: mother goddess ka: god for the vital force of life maat: goddess of truth and justice min: egyptian fertility god mut: wife of amen, mother of khons nephthys: goddess of the dead nut: goddess of the sky and of the heavens osiris: god of the underworld and of vegetation qetesh: goddess of love and bea

usse dictionary of beliefs and religions. new york: larousse, 1994. delphi for centuries, the temple of apollo at delphi in central greece contained the most prestigious oracle in the graeco-roman world, a favorite of public officials and individuals alike. the oracle was said to relay prophetic messages and words of counsel from python, the wise serpent son of the mother-goddess delphyne or from the moon-goddess artemis through their priestess daughters, the pythonesses or pythia. according to myth, the god apollo murdered delphyne and claimed the shrine and the pythia for himself, imprisoning the serpent seer in the recesses of a cave beneath the temple. the historian plutarch (c. 46 120 c.e, author of plutarch s lives, served for a time as high priest at the delphic oracle and explained

s church of satan. number 666:the number of the beast in the book of revelation, considered by many christians to represent satan. upside-down cross: a mockery of jesus death on the cross. sometimes the cross is shown with broken arms. upside-down cross incorporating an inverted question mark: the cross of confusion, questioning the authority and power of jesus. quarter moon and star: represents the moon goddess diana and lucifer, the morning star. when the moon is reversed, it is usually satanic. classic peace symbol of the 1960s: the sign of peace carried by protestors of the vietnam war in the 1960s has allegedly been appropriated by satanists who now use it to denote an upside-down cross with broken arms, thus signifying the defeat of christianity. inverted swastika: the swastika is a

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

until they found a village where the natives were willing to let them join a mushroom ceremony. the wassons were given explicit instructions on what and what not to eat before they consumed the mushrooms. the gathering was held in the basement of one of the villager s dwellings, and each person present consumed six pairs of the greasy-tasting mushrooms within a half an hour. the scene was lit by the moon that shone through an opening in the wall. about a half an hour later, wasson said that he felt as if his soul had been scooped from his body and had been projected to a point far away. he went on to describe scenes resembling those commonly described by the users of mind-expansion drugs. yet, in his case, there was no instance of any kind of prophecy or clairvoyance. the question of whet

the natives of madagascar have since the earliest times believed in lucky and unlucky days of birth, and in previous times if a child was born on what they considered the unlucky day, it would be killed. the ancient greeks believed that the 13th day was unlucky for sowing, but favorable for planting. many early peoples harbored the superstitious belief that it was best to sow seed at the full of the moon. others maintained that it was best to gather in the harvest when the moon was full. still others regarded the crescent moon as a fortunate omen. even today in south africa, many people consider it unlucky to begin a journey or undertake a work of importance during the last quarter of the moon. the romans marked their lucky days with a piece of chalk, their unlucky days with charcoal. fro

s, the jackal-headed deity. it was also anubis s task to lead the spirits of the deceased to the hall of judgment. among many native american tribes, it is the dog who awaits the spirit of the newly deceased on the way of departed spirits and who accompanies the entity to the land of the grandparents. in addition to its role as a guide to the other side, a number of tribes associated the dog with the moon and the sun. such an association with the moon may have stemmed from the dog s howling at the moon on shadowy nights. the connection with the sun may derive from the dog s habit of walking around in a small circle before it lies down. to early people, the making of such a circle was to create a symbol of the sun. in ancient persia, dogs were believed to be able to protect the dying soul f

ve a friend of a friend who really did give a ghost a ride. proctor& gamble is a satanist company the story: sometime in the 1960s, when many people were announcing that the age of aquarius was dawning and new age beliefs were beginning to receive wide circulation, the rumor started that the logo proctor& gamble had applied to their products for generations was a satanic symbol. the logo pictures the moon with a smiling face and 13 stars, representing, according to the urban belief, the number of satanists in a coven, the negativity of the number 13, and the devilish activities that evildoers commit in the moonlight. representatives of proctor& gamble had issued disclaimer after disclaimer, assuring the public that none of its executives or employees were satanists, but in 1994, a call to

s charity, the church of satan. then, defiantly, the president stated that there weren t enough christians in all 50 states combined that would make any difference to him or to his company s profits. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d superstitions, strange customs, taboos, and urban legends 235 it was rumored that the proctor& gamble logo of the moon and stars was a satanic symbol (ap/wide world photos) the anonymous author of the declaration that went out over the internet and in postal mailings titled his piece, you can make a difference, and he challenged all christians to show the president of proctor& gamble that he was wrong. they could make a difference by ceasing to buy any p&g products. let him know what christians think of h

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ved from the tortured testimonies of those who were put on trial for witchcraft by the inquisition. zell fs analogy makes the point that today fs wiccans may no longer be tortured or burned alive at the stake, but they still suffer from persecution of character at the hands of unknowing, indifferent, or biased journalists, clergypersons, and educators. m delving deeper adler, margot. drawing down the moon: witches, druids, goddess-worshippers and other pagans in america today. boston: beacon press, 1986. buckland, raymond. buckland fs complete book of witchcraft. st. paul, minn: llewellyn publications, 1987, 1997. cunningham, scott. wicca: a guide for the solitary practitioner. st. paul, minn: llewellyn publications, 1987. grimassi, raven. encyclopedia of wicca& witchcraft. st. paul, minn:

religiously minded. texts about witchcraft were published by christian scholars, and portrayed the craft as devil worship or demonic possession. then, in 1897, charles godfrey leland (1824.1903, an american who moved to england in 1870 to study gypsy love, published aradia: the gospel of the witches, which detailed the rites and beliefs of the old religion that centered upon diana, the goddess of the moon, and her daughter, aradia. although the book presented the sabbats, rituals, spells, charms, and practices of witchcraft from the viewpoint of its ancient practitioners, the book went largely unnoticed by either scholars or the general public. however, a little over 20 years later, dr. margaret alice murray (1863.1963, an egyptologist on staff at the university college in london, began re

fs practitioners of wicca are scientists, engineers, radio personalities, law enforcement officers, television stars, politicians, and the complete spectrum of active and productive men and women. there are associations, centers, festivals, gatherings, and hundreds of websites to satisfy both the serious and the curious regarding the practice of wicca. m delving deeper adler, margot. drawing down the moon: witches, druids, goddess-worshippers and other pagans in america today boston: beacon press, 1986. buckland, raymond. buckland fs complete book of witchcraft. st. paul, minn: llewellyn publications, 1987, 1997. gardner, gerald b. the meaning of witchcraft. new york: samuel weiser, 1959. leland, charles g. aradia: the gospel of the witches. reprint, new york: buckland museum of witchcraft

. paul, minn: llewellyn publications, 1987, 1997. gardner, gerald b. the meaning of witchcraft. new york: samuel weiser, 1959. leland, charles g. aradia: the gospel of the witches. reprint, new york: buckland museum of witchcraft and magick, 1968. murray, margaret alice. the witch-cult in western europe. oxford: clarendon press, 1962. margot adler (1946) margot adler is the author of drawing down the moon: witches, druids, goddess-worshippers and other pagans in america today (1986) and heretic fs heart: a journey through spirit and revolution (1997. she received her b.a. from the university of california at berkeley in 1968, has a master fs degree from columbia fs graduate school of journalism, and was a nieman fellow at harvard in 1982. in the early 1970s, adler hosted three free-form ra

986) and heretic fs heart: a journey through spirit and revolution (1997. she received her b.a. from the university of california at berkeley in 1968, has a master fs degree from columbia fs graduate school of journalism, and was a nieman fellow at harvard in 1982. in the early 1970s, adler hosted three free-form radio shows on pacifica radio.hour of the wolf, unstuck in time, and the far side of the moon. all merged cutting-edge ideas in science, psychology, feminism, ecology, parapsychology, and spirituality. granddaughter of reknowned psychiatrist alfred adler (1870.1937, margot adler is currently the new york bureau chief and correspondent for national public radio, where she has been a reporter since 1979. her pieces air on all things considered, weekend edition, and morning edition

THE GOLDEN ESSENCE

the stable and firm basis of the feminine strength is the backbone of human societies; it is linked to the stability of the tribe, hearth, or home. women, who naturally embody the dame/daughter, and therefore the source of all, and fate, are seen as being naturally more in touch with the deeper mysteries of the craft and the things that symbolize them, such as the act of spinning, the earth, and the moon. only females pass mitochondrial dna to their children; mothers therefore have a special and unique connection to their children, which gives them the hallowed status in tradition of being the members of the distaff line, or the means by which ancestral spirits return to incarnation. it was the red line, the blood or womb line of the mother s family that the dead used to re-enter serial t

THE KEY TO THE MYSTERIES

e as pure love, great as the desire of motherhood, come and teach the children of islam the mysteries of paradise, and the secrets of beauty! invite them to the festival of the new alliance! there, upon three thrones glittering with precious stones, three prophets will be seated. 54 the tuba tree will make, with its back-curving branches, a dais for the celestial table. the bride will be white as the moon, and scarlet as the smile of morning. all nations shall press forward to see her, and they will no longer fear to pass al sirah; for, on that razor-edged bridge, the saviour will stretch his cross, and come to stretch his hand to those who stumble, and to those who have fallen the bride will stretch her perfumed veil, and draw them to her. o ye people, clap your hands, and praise the last

of his own accord his hand to the experimenter. desbarrolles knit his brows, and appeared embarrassed. the hand was damp and cold, the fingers smooth and spatulated; the mount of venus, or the part of the palm of the hand which corresponds to the thumb, was of a noteworthy development, the line of life was short and broken, there were crosses in the centre of the hand, and stars upon the mount of the moon "reverend sir" said desbarrolles "if you had not a very solid religious education you would easily become a dangerous sectary, for you are led on the one hand toward the most exalted mysticism, and on the other to the most concentrated obstinacy combined with the greatest secretiveness that can 163 possibly be. you want much, but you imagine more, and as you confide your imaginations to n

vide" bellarmin, reuchlin, saint- jerome, kabala denudata, sepher yetzirah, technica curiosa of father schott, picus de mirandola, and other authors, especially those of the collection of pistorius. the mothers the iod- the absolute principle, the productive being. the mem- spirit, or the jakin of solomon. the schin- matter, or the column called boaz. the double letters beth. reflection, thought, the moon, the angel gabriel, prince of mysteries. gimel. love, will, venus, the angel anael, prince of life and death. daleth. force, power, jupiter, sachiel, melech, king of kings. kaph. violence, strife, work, mars, samael zebaoth, prince of phalanges. pe. eloquence, intelligence, mercury, raphael, prince of sciences. resh. destruction and regeneration, time, saturn, cassiel, king of tombs and o

t least, so say simple folk and nursemaids, whose little finger tells them so much. the hand has seven protuberances which the qabalists, following natural analogies, have attributed to the seven planets: that of the thumb, to venus; that of the index to jupiter; that of the medius, to saturn; that of the ring-finger to the sun; that of the little finger, to mercury; the two others to mars and to the moon. according to their form and their predominance, they judged the inclinations, the aptitudes, and consequently the probable destinies of the individuals who submitted themselves to their judgment. there is no vice which does not leave its trace, no virtue which has not its sign. thus, for the trained eyes of the observer, no hypocrisy is possible. one will understand that such a science i

d. dicit: semita trigesima prima vocatur intelligentia perpetua: et illa ducit solem et lunam et reliquas stellas et figuras, unum quodque in orbe suo, et impertit omnibus creatis juxta dispositionem ad signa et figuras. here is the french translation of the hebrew text which we have transcribed in our ritual "the thirty-first path is called the perpetual intelligence; and it governs the sun and the moon, and the other stars and figures, each in its respective orb. and it distributes what is needful to all created things, according to their disposition to the signs and figures" this text, one sees, is still perfectly obscure for whoever is not acquainted with the characteristic value of each of the thirty-two paths. the thirty-two paths are the ten numbers and the twenty-two hieroglyphic

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

cation of the cunning path, that of the sabbat and sethanic gnosis of lucifer and cain, from which the initiatic fire is passed from spirit to spirit. the spirit-familiar of austin osman spare, known as the black eagle is presented here as a guide by a sinistral (left way) sigillic formula, including an invocation chant and essay upon the shadow of this vampyric shade. two formulas of the sun and the moon are given, which is a sigillized text of the watchers of the book of enoch. the grimoire ends with an invocation of set the adversary. azothoz is beautifully illustrated by elda isela ford, who captures the pictorial symbolization of the darker aspects of the sorcerous path. azothoz is a grimoire of lyric, that by recitation does the essence make itself known. what is united is the archet

THE MAGICIAN S KABBALAH

egration of kabbalah with the leading edge of scientific thought in the realms of psychology and cosmology, as well as providing an unparalleled guide to the hidden world of the modern occultist. acknowledgements i acknowledge the lessons of my teachers and colleagues of the invisible college, particularly frater daleth for the operation of sol; soror jasinth for love and company in the circle of the moon; soror brina for reopening eden; and the participants in the illuminated congregation of melchizedek, past, present and future, who seek to maintain and preserve the greatest work of all. propositum perfectio est f.i.a.t (5=6) cognitatione sui secumque colloquio firmitatem petere (6=5) dedications to sue, whose friendship was given through a long dark night of the soul. to carolyne. with

takes place in netzach. thus, one can be running away from danger before one has time to think about it, which is when the impulse reaches hod a moment later. these instincts run straight into the world of action simultaneously with their transmission to the process of thought, and this is modelled by kabbalah on the path leading from netzach to hod. the tarot atu symbolising this path is that of the moon, mistress of mystery and the emotional "shadowy" side of the psyche. the moon also governs the cyclic aspects of nature, as well as the tides and feminine menstrual energies. it is therefore appropriate that the letter attributed to this path is that of qoph, meaning "back of the head, where the more primitive parts of the brain reside, regulating these energies. netzach is spelt in hebre

ent from which flows the will into the world of action, malkuth. if the lower sephiroth are harmonised, this will also flow from the emotions (netzach) and unconscious desires (yesod, otherwise conflicts will be set up on the path of the blasted tower, and the action will ultimately result in nothing. imbalance in this triad is often reflected on the other side of the tree in the path governed by the moon, denoting a negative side to the card's symbolism, where the cyclic repetitions of an action are caused by indecision on the other side of the tree. adin steinsaltz calls one attribute of hod "perseverance, and this is echoed by regardies injunction in the golden dawn, where he states that "persistence and determination alone are omnipotent. crowley's phrase saying that "work alone has ul

nsaltz calls one attribute of hod "perseverance, and this is echoed by regardies injunction in the golden dawn, where he states that "persistence and determination alone are omnipotent. crowley's phrase saying that "work alone has ultimate value" can also be allocated to the sephirah of hod. it is here that the work is performed, to counter the inertia that the ego (symbolised in this instance by the moon on the other side of the tree) can summon. the mercurial qualities of the sephirah are as numerous as the symbols denoting that elusive element. it is as sturzaker states "the sphere of intrigue, and also of the diplomat, the thief, the scientist and the magician. the sciences are rooted here, as they seek knowledge by division and mechanisms, and by strict definitions of qualities, event

base, ground, principle or compilation. it is the base of the third and final triad of the tree, and connects tiphareth to malkuth on the middle pillar. it is also connected directly to hod and netzach. the letters of yesod, yod-samekh-vau-daleth, total 80 by gematria, which is the value of peh, meaning "mouth. it is also the value of ks, meaning "throne, and mvld, meaning "birth, or new moon. as the moon is the planet attributed to yesod, it is interesting to note that peh spelt in full is pa, which totals 81, and is as crowley states "a mystic number of the moon, as it totals 8+1=9, the number of yesod, and equates with ksa, meaning again "throne" and also "time of the full moon. this number, 81, is also the value of anki, meaning "ego, which again is attributed to yesod. thus both 80 an

THE MIDDLE PILLAR

essity of this astral expansion lies in the fact that the ancient mystical systems hold that the transcendental natu.re of man, the essence of mind, is infinite in nature, a positive void of whch no quality can be predicated. as one eastern scripture puts it: learned audience, the illimitable void of the universe is capable of holding myriads of things of various shapes andforms, such as the sun, the moon, the stars, mountains, etc .space takes in all these, and so does the voidness of our nature. we say that the essence of mind is great, because it embraces all things, since all things are within our nature. the instruction to expand consciousness, or to formulate the astral form as of gigantic proportions standing solitary in space, containing within itself all the forces and worlds of t

ether and govern the lesser four. chapter eight yoga, chakras, and the wisdom of the east a s regardie stressed in chapter four, the qabalistic sephiroth, particularly those of the middle pillar, bear some resemblance to the chakra system of yoga, the hindu mystical tradition. many people, including authors, make the common mistake of calling tiphareth "the heart chakra" or referring to yesod as "the moon chakra" in fact the cover of llewellyn's second edition of regardie's the middle pillar (see figure 1, p. xi) shows the chakras superimposed over the qabalistic tree of life with the twin serpents of the caduceus of hermes. as easy as it is for some to transpose the terms "sephrah" and "chakra" ths habit should be avoided, since it only adds to confusion between the two systems. it would

the cranium. along its length the sushumna connects the seven chakras or main energy centers. many more chakras are said to exist within the body, but all are governed by the primary seven. the two other important nadis are known as the ida and the pingala. they start at the base of the spine and wind around the sushumna like strands of dna. the ida ends at the left nostril and is associated with the moon and the left side of the body. the pingala terminates at the right nostril and corresponds to the sun and the right side of the body. these two nadis take in prana from the surrounding environment, and they are important to the practice of pranayama or the discipline of breath control. the ability to control breathing is equated with the ability to control the amount of prana retained in

a-m (hah-m, extending the "m" of the mantra. repeat this mantra cycle three or four times. 7. imagine a disk of clear translucent blue in the middle of your forehead. w i t h ths disk visualize a whte circle with two wings on either side. as you focus on the brow center, breathe in and imagine that the wing or petal on the right side is golden like the sun, whle the left-hand wing is silvery like the moon. inhale and notice the solar side glowing brightly on the right. exhale and visualize the lunar side beginning to shine. breathe in and again visualize the whte winged circle w i t h the clear blue disk. breathe deeply, then intone the mantra "om (oh-m, extending the "m" of the mantra. on the following inhalation, mentally intone the same word. repeat this mantra cycle three or four times

k "love" other words tied to this number include gahah (ti "healing" or "health; ziv (lt "glory; and hegeh (717 "to separate" or "to imagine" the thrteenth key of the tarot is titled "death" and it is attributed to scorpio, transformation, and change. the thrteenth path of the sepher yetzirah, an important qabalistic text, corresponds to the tarot card of "the high priestess" and is attributed to the moon. ths path is the primary conduit by which the higher, divine consciousness flows down to lower levels. it is also a path of change. interestingly, thirteen multiplied by two is twenty-six, the value of yhvh (7137) and kabedh (712 "to honor" the twenty-sixth path of the sepher yetzirah is attributed to the tarot card of "the devil" to which is assigned the powers of material force and gene

THE MOTHMAN PROPHECIES

y. it looked like an extremely long airplane carrying two reddish lights and it left a luminous contrail "the strange object was certainly no airplane" one witness told harold t. wilkins (1 "the wings, which moved, were too wide for any bird. indeed, they were rather like the wings of a butterfly. the whole object emitted a red glow" the object was especially conspicuous as it crossed the face of the moon. some of the witnesses thought it. resembled a gigantic bat. astronomers have also reported similar objects. in popular astronomy, 1912, dr. f.b. harris stated "lathe evening of january 27, 1912,1 saw an intensely black object, like a crow, poised upon the moon. i estimated it at 250 miles long by 50 miles wide. i cannot but think that a very interesting phenomenon happened" in that crazy

cannot but think that a very interesting phenomenon happened" in that crazy year 1880, an italian astronomer named ricco, on the observatory at palermo, sicily, was studying the sun at 8 a.m, november 30, when he saw "winged bodies in two long parallel lines slowly traveling, apparently across the disk of the sun. they looked like large birds tor cranes" cranes on the sun? crows 250 miles long on the moon? black-garbed men swimming through the skies over coney island? ornithopters over kentucky and san diego [1] harold t. wilkins, flying saucers on the attack (new york: citadel press, 1954, chapter iii- on december 30, 1946, ella young, an american writer, saw one of our bats at dusk near morrow bay, california "on the golden sky it looked very black" she reported "it came forward head on

nd we still didn't hear anything. she was right above us, and when she got over the top of our heads she was maybe six or seven feet up. we couldn't do anything. we didn't know what to do. we just froze. we just watched what was going over because we couldn't believe our eyes. so we watched her go straight over the top of us, and still she didn't make any noise flapping her wings. she blotted out the moon once that's how close she was to us. as we watched her she got about ten feet or so away from us we started hearing her wings flap. and it sounded, you know, like regular wings flapping. and she just started flying off and we watched her for quite a while. the total time when we first saw her and could almost define her until we lost sight of her and were unable to define her was between

time. mr. cold gave him a vial of medicine, he claimed, which cured his problem instantly. cold now had a first name indrid. iv. across the ohio river, almost directly opposite the tnt area, a music teacher, mrs. roy grose, was wakened by the barking of her dog at 4:45 a.m. on the morning of november 17, 1966. it was unusual for her little pet to bark late at night, so she got up to investigate. the moon was out and was very bright, she recalled. she looked out the kitchen window and saw an enormous object hovering at treetop level in a field on the other side of route 7. it was circular, the size of a small house, and brilliantly illuminated. it seemed to be divided into sections glowing with dazzlingly bright red and green lights "i was stunned" she said. before she could wake up her hu

has appeared at many ufo sites around the country. they look like the prints made by ripple-soled shoes but their spacing is always peculiar. they don't start anywhere and they don't lead anywhere. ripple soles had been in fashion in the early 1960s and then had faded out. i once owned a pair myself. but these phantom prints had a ridge around the edges. years later, when the first men walked on the moon, i realized the photos of the prints left by their moon-walking shoes were identical to the footprints i had seen over and over again in my travels. obviously, the martians and venusians buy their equipment from the same companies that supply our space program. vi. connie carpenter's sighting of mothman in november 1966 triggered off a long series of weird situations. she heard loud beepi

THE NECRONOMICON SIMON VERSION

ng" cult of the yezidis of mesopotamia, knowledge of which led him to declare the lines that open this introduction. for he saw that the yezidis possess a great secret and a great tradition that extends far back into time, beyond the origin of the sun cults of osiris, mithra and christ; even before the formation of the judaic religion, and the hebrew tongue. crowley harkened back to a time before the moon was worshipped, to the "shadow out of time; and in this, whether he realised it as such or not, he had heard the "call of cthulhu. sumeria that a reclusive author of short stories who lived in a quiet neighbourhood in new england, and the manic, infamous master magician who called the world his home, should have somehow met in the sandy wastes of some forgotten civilisation seems incredib

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

cognised a yin-yang composition if the universe (the "male moon" idea is, the editor is given to understand, common to so-called aryan mythologies. there is also evidence to show that every god and goddess also had both a good and an evil nature, and evil gods were banished in the exorcism formulae of that civilisation as well as the lesser forms of demon. the horned moon as mentioned, the god of the moon was called nanna by the sumerians. by the later sumerians and assyrians, he was called sin. in both cases, he was the father of the gods (of the planetary realm, the zonei, and was depicted as wearing horns, a symbol familiar to the witches as representative of their god. the horn shaped crown is illustrative of the crescent phases of the moon, and were symbolic of divinity in many cultur

a theme of many of his magickal writings, and he received he credo, the book of the law, through a woman, his wife rose kelly. the lunar element, as well as the venusian, are certainly accessible in his works. it has even been said in occult circles that he had a hand in putting together the grimoire of one gerald gardner, founder of a contemporary witchcraft movement, called the book of shadows. the moon has an extremely important, indeed indispensable, role in the tantrick sex magick rites that so preoccupied crowley and the o.t.o. there can be no true magick without woman, nor without man, and in the symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; wh

e symbolic language of the occult there can be no sun without the moon. in alchemy, ceremonial magick, and witchcraft, the formula is the same, for they all deal with identical properties; whether they are called the sun and moon of the elixir vitae, the male and female participants in a rite of indian or chinese tantricism, or the shadow and the anima of jungian depth psychology. for many years, the moon remained the prime deity of the sumerians, constituting the essential personum of a religious and mystical drama that was performed roughly 3000 b.c. amid the deserts and marshes of mesopotamia. side by side with the worship of the moon, nanna, there was fear of the demon, pazuzu, a genie so amply recreated in the book and the movie by blatty, the exorcist, and similarly recognised as the

THE PATH OF KABBALAH

happily. such a person sympathizes with his eternal soul, not with his transient body. he feels himself as a soul, and his body as clothing. this transition from sympathizing with the body to sympathizing with the soul is a totally psychological transition and occurs to the extent that one acquires the property of bina. the fourth day on the fourth day the planets appeared: the earth, the sun and the moon. this means that the phases of correction were created the days, months and years. the correction occurs in both the collective creation and in each and every specific particle. creation itself is called soul or adam, and its specific particles are called 239 of 273 individual souls, or people. each individual soul goes through the same phases of correction that the collective soul experi

THE ROSICRUCIAN MANIFESTOS

hose of the fraternity of the rosie cross, the highly illuminated men, and undeceiving jesuits; for they not able to brook this, layd hands on him, and put him into the galleis, for which they likewise have to expect their reward. blessed aurora will now henceforth begin to appear, who (after the passing away of the dark night of saturn) with her brightness altogether extinguisheth the shining of the moon, or the small sparks of heavenly wisdom, which yet remaineth with men, and is a forerunner of pleasant phebus, who with his clear and fiery glistering beams brings forth that blessed day, long wished for, of many true-hearted; by which day-light then shall truly be known, and shall be seen all heavenly treasures of godly wisdom, as also the secrets of all hidden and unvisible things in th

THE SHADOWED ONES

shall be written in blood and dried in the noon tide sun. i am both fire and darkness, yet within is a light once adored by that unperceived chaos called god. my sister and lover is that fiery goddess called lilith by some and demoness by others, yet she too drinks of both ecstasies. we are undying and eternal, we may sleep in the flesh of the dragon yet emerge in the heights of both the sun and the moon. the shadows merely remind us of our reflections and self divinities. you too are like us, no bending knee as the mindless, yet an ascended mind beyond that fallen and crumbling crowd-control method called god. you are the only the christ you need, separate and divine. dragon and angel in the flesh, devour and thirst eternally for knowledge and matter. place yourself above the church and

be kept in a kind of found harmony, and balance unless you all seek certain destruction. araqiel brings the gifts of knowledge and joy through the respect of the land, and those creatures which dwell upon it. araqiel communicates the wisdom of a balanced mind to work according to his or her own design. by dream and by waking do we hear the voice of araqiel. sariel knows the motions and phases of the moon, and by seeking him one may know the path of the goddess in her beautiful and horrifying aspects. always know, we are both demon and angel in the skull of man, we are of beast and of higher spirit. it is our duty to balance and seek a perfection of both according to the path of lucifer, who holds the mask of the devil. know all forms and choices accordingly. kokabel knows too the stars an

yers awaken a new calling .a new voice shall be heard in the distance and light invoked winds of the waking dream. the north east does lilith come forth, the bride of lucifer who is of both darkness and the bringing and going of the sun. she walks in the darkness of two worlds, of lilim and those beasts and succubi who drink the blood of life, of gray shades which answer her call, of the blood of the moon which hearkens to the waters of which she has slept. the dragon of fire and darkness in separation and opposition become whole through her bleeding temple. she who beget cain and gave humanity the gift of the watchers in flesh hearken unto the very circle of being. by the north does ahriman hear thy calls, who is your shadow possibility and strength bearing passion of the earth. let the a

dragon of fire and darkness in separation and opposition become whole through her bleeding temple. she who beget cain and gave humanity the gift of the watchers in flesh hearken unto the very circle of being. by the north does ahriman hear thy calls, who is your shadow possibility and strength bearing passion of the earth. let the ahriman dragon whose color is black stir your eyes from the sun to the moon and the darkness of night. it is the cold winds which open the path of arezura and hades, when wolves and serpents gather unto you. let the ahrimanic dragon coil as the serpents of shaitan, just as zohak shall you be blessed by the kiss of the devil-prince who is your initiator of dreams and death. by the north west point of the circle can you call now forth azrael who is a gatherer of gh

be blessed by the kiss of the devil-prince who is your initiator of dreams and death. by the north west point of the circle can you call now forth azrael who is a gatherer of ghosts and shades of the dead. listen to the twilight call of the boneways of the gateway. in your skull temple of cain and lilith does witchblood flow and gather what you may become. let jasmine bloom now under the light of the moon and the phantoms of what once was join in this mighty circle 7 by the west can the leviathanic dragon be heard, who devours his being and time itself. let the timeless daemon envenom you with the dreams of those who walk the earth since the times of burning sand and mountains, to the gardens of green and the cradle of birth. leviathan emerge, leviathan bring to union samael shaitan and hi

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

algernon charles swinburne. in the dying glory of this last great singer of the nineteenth century, the deepening twilight shows but few rising stars; alone perhaps amid the younger generation of poets. alas, how many and yet how few. aleister crowley stands forth with no little of the glory of the great victorian cast o fer him; enhancing our pleasures, and enchanting our senses. the sun kisses the moon, and through the diaphanous veil of the vestal is seen the subtle contour of her form. but no vestal is crowley, no mere milk-and-bun-walk, where we may rest and take our fill; for he has unstrung the mystic lyre of life from the tree of the knowledge of good and of evil, singing old songs and new, flinging shrill notes of satire to this tumultuous world, as some stormy petrel shrilly cry

ever lives on, knowing no youth or age, alone an eternal manhood. lavishly scattered, we find it throughout the works before us; in gaceldama, h gmysteries: lyrical and dramatic, h gthe temple of the holy ghost, h gtannhauser, h grosa mundi, h and galice. h ecstasy is the keynote here, as it is of all poetry, all literature. aye! of all life. without it we cease to be even animals. a dog will bay the moon. mere lumps of sodden clay; with it a flaming crown of glory, angel-voiced, singing amidst the stars the anthem of eternity. ii the chapter known as the virgin in which chapter it is related how beauteous and fair she was to behold, and with what joyaunce and jollity she greeted her many lovers, and how she fed off their kisses and growing bold was cast forth to feed amongst the swine. th

t abides deep in the vast volcanic sides; deep scars where kisses once bit in below young mountains that be twin, stigmata cruciform of sin, the diary of messaline *1. in the second edition, the first edition began with white poppy *2. alice, an adultery, vol. ii, p. 63. a little further on. before the sonnets commence. another poem greets our gaze and charms our senses, it is called gmargaret h: the moon spans heaven fs architrave; stars in the deep are set; written in gold on the day fs grave, gto love, and to forget h; and sea-winds whisper o fer the wave the name of margaret *alice, an adultery, vol. ii, p. 63. in these two short poems we have the spirit of alice offered us, passionate and sublime; a harmonious blending of messaline and margaret in the form of one sweet woman. in none

their first kiss: breasts met and arms enclosed, and all the spring grew into summer with the first long kiss *alice, an adultery, vol. ii, p. 70. they are henceforth lovers, passionate and ardent; and not till now do they discover that man-made honour is but as winter snow. all is hence alice, as is shown in that sweet and simple song which bears her name: the stars are hidden in dark and mist, the moon and sun are dead, because my love has caught and kissed my body in her bed. no light may shine this happy night. unless my alice be the light. this night shall never be withdrawn. unless my alice be the dawn *alice, an adultery, vol. ii, p. 71. yet alice is full of fear; they question their love, and love conquers. the still horror creeps silently on, enveloping them in the shroud that ma

honeymoon has tarnished. his uneasiness is soon dispelled: gcome, in this sweet abandonment of self h. whispers the singing voice of venus, and so following he sings: come, love, and kiss my shoulders! sleepy lies the tinted bosom whence its fire flies, the breathing life of thee, and swoons, and sighs, and dies! none but the dead can know the worth of love. come, love, thy lips, curved hollow as the moon fs! bring me thy kisses, for the seawind tunes, the song that soars, and reads the starry runes, and swoons! none but the dead can tune the lyre of love *tannhauser, vol. i, p. 234. such are two out of these six superb lyrical verses. tannhauser sleeps. gnone but the dead can know the worth of love! h none but the dead, dead to all else. to love is to die and be born again in another worl

THE TAROT OF C C ZAIN

ed to science is immovable. isis unveiled--arcanum iii. in divination, arcanum iii may be read briefly as marriage or action. arcanum iii is figured by a woman seated within a radiant sun. the rays from this sun number thirty, the number of degrees in one zodiacal sign. the woman is crowned with twelve stars, to represent the twelve signs through which the sun passes each year. her feet rest upon the moon, symbol of the feminine in nature. and the cube upon which she sits represents the cross of matter, where rays of sun and moon meet, and so signifies the union of male and female forces. from her brow the sacred serpent thrusts its head as a symbol of enlightenment. in her right hand she carries a scepter surmounted by a globe. this is essentially a phallus, and indicates the perpetual ac

he hermetic axiom "as it is below, so it is above" and reveal that evolution implies a preceding involution. it also indicates the necessity of experiences with both good and evil for soul progression. the flower of three blossoms represents the three planes of existence from which the soul sips the nectar of wisdom, gaining thereby the strength to attain immortality, symbolized by the butterfly. the moon--arcanum xviii. in divination, arcanum xviii is deception, false friends, or secret foes. arcanum xviii is figured by two pyramids at the edge of a road. the moon above, half obscured by clouds, sheds a pale twilight. one of the pyramids, symbol of the twelve houses of the horoscope, is black, representing an ignorant and unspiritual life. the other pyramid is white, symbolizing a life en

ghtened are not earth-bound, but pass freely, when their earthly life is completed, to a life in the higher spheres. in the road before the pyramids are two dogs, one white and the other black; while between them, in a circle of white, crawls a scorpion. this dim, moonlight scene represents a seance room, the hidden perils of which are more redoubtable than those to be seen. the false radiance of the moon indicates the glamor that surrounds such an occasion. the good and the bad, the ignorant and the learned, symbolized by the pyramids, are gathered there at the edge of the road into the beyond. to such a place there may be attracted lying spirits, as signified by the black dog; friendly spirits, as denoted by the white dog; or treacherous and dominating spirits who have much knowledge, as

THE WITCH CULT OF ZOS VEL THANATOS

four flying witches is a gateway of lust and deep set desire; this would belong to the instance of the celestial or luciferian sabbat; the spirit does not regress to therion form, rather remains and seeks the element air to guide inspiration. this is the aethyr of the liberated spirit, the luciferic guide to the emerald crown of the lion serpent. when thy seed spills, invigorate it in the name of the moon and the sun. when one goes forth to the sabbat, allow no restrictions to hinder you, listen to your guide and familiars which are the very messengers of the luciferic angel. death posture preliminary sensation. here we are able to see the alphabet of witches, the alphabet of desire as spare termed it. this very sigillic language is unique unto the sorcerer, it is a key to the depths and h

THE SECRET RITUALS OF THE OTO

s of the o.t.o. exclusively with ceremonial magic and bearing little resemblance to the rose-croix grade that is now the 18 of the orthodox ancient and accepted rite of freemasonry. owing to the researches of rene le forestier8 we know a great deal about the nature of the ritual magic practised by de pasqually and his disciples. the most important ceremonies took place during the first quarter of the moon and were accompanied by the use of an incense compounded of storax, olibanum, saffron, poppy seeds, agaric spores, cinnamon, nutmeg and mastic; at least two, and probably more, of these substances are possessed of hallucinogenic properties, so it is not surprising that the elect cohens seem to found their magic effective! the invocation of good spirits and the exorcism of devils was an im

out) second point the candidate is stripped completely by w. and e. s. conceals in the closed tent his candle, so that the camp is in absolute darkness. c. brought to w. of well. they leave him (a pause) s: o thou! lady of the east! i hereby invoke upon this candidate the powers of birth. may he be brought safely from darkness into light. aumn! all: aumn! s: send the candidate on his travels with the moon (3 circles. music. this is the beating of the tom-tom unless some highly skilled musician be a member of the oasis) this is the pathway to the knowledge of thyself. be true toward thyself (3 circles. music) this is the pathway to the perfection of thyself. conquer thyself (3 circles. music) this is the pathway to the truth. seek beauty. in beauty is eternal truth revealed (candidate is no

the weights are removed) s: you are now entitled to demand that last and greatest trial by which you can be admitted to the secrets of this degree. s: at your lustration, you, a naked soul, put on the frail garment of a mortal body. in the second degree you were taught how to live; in the third you will be finally instructed how to die. s: is the candidate prepared? e: the sun was his father, and the moon his mother. w: earth was his nurse, air bore him in its bosom. e: he has been purified with water. w: he hath been thrice proclaimed. s: then let him be adorned with the insignia of his rank (they take these insignia from s. and invest c, then setting him upon the throne of s) s: hail, o most mysterious master! all: most mysterious master, hail, all hail! file//c /documents%20and%20settin

d in the rituals of freemasonry. with this key all these rituals become intelligible, luminous, radiant; without it they are dark, the just scorn of the ignorant. search and see. ii in this book we have no need to speak of local and tribal gods, of animistic personifications of partial phenomena, and the like. but of universal gods, as these: the fire; an image of sol, and a fable of the phallus. the moon; an image of kteis, only worshipped with sol in his aspect as an extension of the phallus. the mountain; reverenced as the home of the gods, the visible place of the rising of sol, and as by shape symbolical of the phallus. some mountains are female, from shape or tradition. the ancestor; revered as an incarnation of the phallus. the yoni or kteis; revered as the house of the phallus, and

of the seventh, eight and ninth degrees66* weave the circle round him thrice and close your eyes with holy dread; for he on honey-dew hath fed. and drunk the milk of paradise. agape vel liber c vel azoth sal philosophorum the book of the unveiling of the sangraal wherein it is spoken of the wine of the sabbath of the adepts being the secret instruction of the ninth degree* the sun is the wine and the moon is the cup. pour the sun into the moon. hafiz* preliminary prayer from thine hand, o lord, cometh all good; from thee flow down all grace and blessing. the characters of nature with thy fingers hast thou traced, but none can read them unless he hath been taught in thy school. therefore even as servants look unto the hands of their masters, and hand maidens unto the hands of their mistress

THE HOLY BIBLE KING JAMES VERSION

right; and, behold, your sheaves stood round about, and made obeisance to my sheaf. 37:8 and his brethren said to him, shalt thou indeed reign over us? or shalt thou indeed have dominion over us? and they hated him yet the more for his dreams, and for his words. 37:9 and he dreamed yet another dream, and told it his brethren, and said, behold, i have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me. 37:10 and he told [it] to his father, and to his brethren: and his father rebuked him, and said unto him, what [is] this dream that thou hast dreamed? shall i and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth? 37:11 and his brethren envied him; but his father observed the saying. 37:12 and his brethren went to

graven image, the similitude of any figure, the likeness of male or female, 4:17 the likeness of any beast that [is] on the earth, the likeness of any winged fowl that flieth in the air, 4:18 the likeness of any thing that creepeth on the ground, the likeness of any fish that [is] in the waters beneath the earth: 4:19 and lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars [even] all the host of heaven, shouldest be driven to worship them, and serve them, which the lord thy god hath divided unto all nations under the whole heaven. 4:20 but the lord hath taken you, and brought you forth out of the iron furnace [even] out of egypt, to be unto him a people of inheritance, as [ye are] this day. 4:21 furthermore the lord was angry with me for your

the beloved of the lord shall dwell in safety by him [and the lord] shall cover him all the day long, and he shall dwell between his shoulders. 33:13 and of joseph he said, blessed of the lord [be] his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, 33:14 and for the precious fruits [brought forth] by the sun, and for the precious things put forth by the moon, 33:15 and for the chief things of the ancient mountains, and for the precious things of the lasting hills, 33:16 and for the precious things of the earth and fulness thereof, and [for] the good will of him that dwelt in the bush: let [the blessing] come upon the head of joseph, and upon the top of the head of him [that was] separated from his brethren. 33:17 his glory [is like] the first

them unto azekah, and they died [they were] more which died with hailstones than they whom the children of israel slew with the sword. 10:12 then spake joshua to the lord in the day when the lord delivered up the amorites before the children of israel, and he said in the sight of israel, sun, stand thou still upon gibeon; and thou, moon, in the valley of ajalon. 10:13 and the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies [is] not this written in the book of jasher? so the sun stood still in the midst of heaven, and hasted not to go down about a whole day. 10:14 and there was no day like that before it or after it, that the lord hearkened unto the voice of a man: for the lord fought for israel. 10:15 and joshua returned, and all israel with

, and for the grove, and for all the host of heaven: and he burned them without jerusalem in the fields of kidron, and carried the ashes of them unto bethel. 23:5 and he put down the idolatrous priests, whom the kings of judah had ordained to burn incense in the high places in the cities of judah, and in the places round about jerusalem; them also that burned incense unto baal, to the sun, and to the moon, and to the planets, and to all the host of heaven. 23:6 and he brought out the grove from the house of the lord, without jerusalem, unto the brook kidron, and burned it at the brook kidron, and stamped [it] small to powder, and cast the powder thereof upon the graves of the children of the people. 23:7 and he brake down the houses of the sodomites, that [were] by the house of the lord, w

TRUE HISTORY OF WITCHCRAFT

ing, but gerald's" doreen valiente in witchcraft for tomorrow, 1978 "aidan kelly..labels the entire wiccan revival `gardnerian witchcraft' the reasoning and speculation in aidan's book are intricate. briefly, his main argument depends on his discovery of one of gardner's working notebooks, ye book of ye art magical, which is in possession of ripley international, ltd" margot adler in drawing down the moon, 1979 part one a true history of witchcraft get any book for free on: www.abika.com 14 waiting for the man from canada i was, for the third time in four years, waiting a bit nervously for the canadian executive with the original book of shadows in the ramshackle office of ripley's believe it or not museum "they're at the jail" a smiling secretary-type explained "but we've called them and

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

e anciently in the temple of jupiter ammon, and many others both greek and barbarian;3 and the incarnate god in the bagvat geeta says, i am the fire residing in the bodies of all things which have life.4 upon the forehead of the gonnis is a 1 see plate xiii, fig. 11, from a medla of seleucus i. beloning to me. 2 page 26. 3 see plut. de orac. defect. 4 page 113. of priapus 59 crescent representing the moon, whose power over the waters of the ocean caused her to be regarded as the sovereign of the great nutritive element, and whose mild rays, being accompanied by the refreshing dews and cooling breezes of the night, made her naturally appear to the inhabitants of hot countries as the comforter and restorer of the earth. i am the moon (says the deity in the bagvat geeta) whose nature it is to

e deity in the bagvat geeta) whose nature it is to give the quality of taste and relish, and to cherish the herbs and plants of the field.1 the light of the sun, moon, and fire, were however all but one, and equally emanations of the supreme being. know, says the deity in the same ancient dialogue, that the light which proceedeth from the sun, and illuminateth the world, and the light which is in the moon and in the fire, are mine. i pervade all things in nature, and guard them with my beams.2 in the figure now under consideration a kind of preeminence seems to be given to the moon over the sun; proceeding probably from the hindoos not possessing the true solar system, which must however have been known to the people from whom they learnt to calculate eclipses, which they still continue to

according to that ancient historian, the hyperboreans inhabited an island beyond gaul, as large as sicily, in which apollo was worshipped in a circular temple considerable for its size and riches.1 apollo, we know, in the language of the greeks of that age, can mean no other than the sun, which, according to c sar, was worshipped by the germans, when they knew of no other deities except fire and the moon.2 the island i think can be no other than britain, which at that time was only known to the greeks by the vague reports of phoenician mariners, so uncertain and obscure, that herodotus, the most inquisitive and credulous of historians, doubts of its existence.4 the circular temple of the sun being noticed in such slight and imperfect accounts, proves that it must have been something singu

me. similar figures are on the coins of most of the seleucid. 4 de bello parthico. 5 in crasso. of priapus 83 the author of the treatise attributed to lucian1 says, she was nature, the parent of things, or the creatress. she was therefore the same as isis, who was the prolific material upon which both the creative and destructive attributes operated.2 as water was her terrestrial essence, so was the moon her celestial image, whose attractive power, heaving the waters of the ocean, naturally led men to associate them. the moon was also supposed to return the dews which the sun exhaled from the earth; and hence her warmth was reckoned to be moistening, as that of the sun was drying.3 the egyptians called her the mother of the world, because she sowed and scattered into the air the prolific

tians called her the mother of the world, because she sowed and scattered into the air the prolific principles with which she had been impregnated by the sun.4 these principles, as well as the light by which she was illumined, being supposed to emanate from the great fountain of all life and motion, partook of the nature of the being from which they were derived. hence the egyptians attributed to the moon, as well is to the sun, the active and passive powers of generation,5 which were both, to use the language of the scholastics, essentially the same, though formally different. this union is represented on a medal of demetrius the second, king of syria,6 where the goddess of hierapolis appears with the male organs of generation sticking out of her robe, and holding the thyrsus of bacchus

TYSON DONALD NEW MILLENNIUM MAGIC

les for a sun-central pattern, which is why it has endured for so many centuries. the sun is the most beautiful heavenly body, its power the most overt. it is the only "planet" that can directly be felt, producing life- giving warmth and chastising the unwary with sunburn and sun-blindness. all the magi of old were astrologers. they observed the planets and ordered them by their apparent motions. the moon was quickest, saturn slowest, and the sun of median speed. therefore the sun was assigned the central planetary sphere. modern astronomy did nothing to upset this sun centrality. the sun is observed by telescopes and calculated by mathematics to reside at the center of the solar system, fixed in relation to the other bodies that revolve around it. again it is distinguished as singularly d

er bodies that revolve around it. again it is distinguished as singularly different, more important, and central. the difficulty with a sun-central arrangement is that it results in an imbalance among the other six planets that cannot be corrected by rearranging them in con- trasting pairs around the sun. in fact, balanced pairs are impossible. no other plan- et except the sun adequately balances the moon, and no planet at all can successfully balance mercury, which is solitary and unique among the wandering bodies. the sun may be central astronomically, but it can never be central magically because it is by its nature unbalanced. it is blazingly masculine where neutrality is demanded. it is yellow, and to be neutral, it must be colorless. it has an observable sphere, allowing it to balanc

it can never be central magically because it is by its nature unbalanced. it is blazingly masculine where neutrality is demanded. it is yellow, and to be neutral, it must be colorless. it has an observable sphere, allowing it to balance in this respect only another observable sphere. philosophically, the sun is at the extreme masculine active end of a linear scale and balances its heavenly mate, the moon, which is at the extreme passive feminine end. between them lie the remaining five planets, also arranged in pairs about a theoretical center. jupiter is the masculine mate of feminine saturn. mars is the masculine mate of feminine venus. but mercury has no mate, for the simple reason that it embodies both mascu- line and feminine elements within itself. as a magical symbol, mercury is ba

needs to be, nor will tolerate being, paired to any other planet. xvi new millennium magic as is explained in the chapter on the hexagram, the traditional system of astro- logical symbols for the planets is not a set of arbitrary tokens, but reflects both the nature of the individual planets and their interrelationship. it proves the unique- ness of mercury with unmistakable clarity. the sun and the moon are paired and separated from the rest of the planets by each being given a single, pure sign denot- ing its quality: sun: el moon: the jupiter-saturn and mars-venus pairs are likewise inescapable, based on their symbolism. all four of these planets are double-compound, partaking of the pure solar or lunar qualities blended with the quality of the earth, which is repre- sented by the cros

part, mercury is made up of the symbols of the three primary forces-sun, moon, and earth. it is the only planet that combines the solar and lunar symbols. these are held in harmonious balance by the symbol of earth: mercury: this relationship between the seven traditional planets and the earth is pre- sented clearly and concisely in the following diagram: the symbols? and d represent the nodes of the moon, caput draconis and cauda draconis. they have been modified from their more common shapes to show that the nodes are composed of the essential qualities of sun and moon. a second proof of the mercury-central ordering of the planets is to be found in alchemy. knowledgeable occultists would agree that the alchemists of the rosicru- cian era were profound searchers into mystical and philosop

TYSON DONALD SOUL FLIGHT

se that he is able to ascend or descend at will, with the aid of his familiar spirits. the ritual of ascent, performed before the watching members of his tribe, can be extended and elaborate. at each notch in the trunk of the tree, the shaman chants his attainment. in the altaic ritual of ascent described in detail by mircea eliade, when the sha.man reaches the sixth notch in the tree, he salutes the moon. when he ascends to the seventh, he salutes the sun. having attained the "head" of the tree, he collapses to the floor of the ritual enclosure in a trance, and his soul leaves his body to soar through the heavenly regions he accessed in a symbolic way during his climb. descent to the underworld descent into the underworld of the dead was achieved by passing through an opening in the groun

ans provocations, being seduced by the illusion of divels, beleeve and professe that in the night times they ride abroad with diana, the goddesse of the pagans, or else with herodias, with an innumerable multitude, upon certeine beasts, and passe over manie countries and nations, in the silence of the night, and doo whatsoever those fairies or ladies command."16 herodias is the daughter of diana, the moon, by her brother lucifer, the sun, according to the italian witches' gospel published in 1897 under the title aradia by the folklorist charles g. leland. herodias is the ruling tutelary spirit of all witches, who is commanded by diana to descend to the earth to communicate the secrets of witchcraft to human beings. the shamanic overtones are overt and undeniable 'tis true indeed that thou

s left outside the building. they entered and sat down at one of seven tables next to the devil, who was referred to as "grandfather" by siri's grandmother. this child's accusation of witchcraft came to nothing, and it was dismissed by the bishop who reviewed it. it contains a number of interesting details. the flying ointment was kept in a horn, which because of its crescent shape is symbolic of the moon. the sow is a lunar beast. it was the sow that was smeared with the ointment, but the girl and her grandmother straddled it, bringing their sexual parts into contact with the ointment. the mention of a pigsty recalls an incident related by bartholomaeus de spina, who in his tractatus de strigibus sive malijicis told of a notary from lugano who missed his wife w.hen he arose one morning an

would make an effective concealment for travel at night, when the ointment was applied for the purpose of shape-shifting. as mentioned, shape-shifting is an astral event, but those who believed themselves transformed into wolves, bears, stags, or other beasts, and intoxicated by the effects of the ointment, may have run through the fields and villages in their physical bodies beneath the light of the moon, under the delusion that they had changed into the bodies of beasts. in the tale related by bartholomaeus de spina concerning the wife of the notary from lugano, who found his wife unconscious in the pigsty, it may be significant that the wife is described as dirty. the dirt could have come from the sty, or perhaps if she used a flying ointment, it was from soot in the ointment. the metho

ne on stone circles, no one knows with certainty why they were built. it seems reasonable to assume that such enormous investments of time and labor must have had a purpose that was of vital importance to the people who built them. one theory is that they were great cosmic clocks, but it seems improbable that such immense, permanent structures would be needed merely to keep track of the phases of the moon and the change of the seasons. such timekeeping might just as well have been accomplished with smaller wooden constructions similar to sundials, or with wooden staves driven into the earth, which could easily be renewed when necessary. on the other hand, if the people who built the stone circles and the great earthen mounds considered them gateways to an underworld that was inhabited by s

TYSON DONALD THE MAGICAL WORKBOOK

(fiction) new millennium magic ritual maw rune dice kit rune magzc scryingfor begirtners sexual alchemy tetragammaton the truth about ritual magic the truth about runes three boob of occult philosophy the tortuous serpent (fiction) for llewellyn's free full-color catalog, write to: new worlds c/o llewellyn worldwide p.o. box 64383, dept. 0-7387-0000-2 st. paul, mn 55164-0383, u.s.a. or call 1-800-the moon contents introduction. xi preface. xix exercise 1 self-awareness i: ego denial. 3 exercise 2 self-awareness 11: criticism of others .6 eiercise 3 self-awareness 111: criticism of self .8 exercise 4 inward perception i: stepped relaxation. 13 exercise 5 inward perception 11: elemental orientation. 17 exercise 6 inward perception 111: astral projection .20 viii contents exercise 7 inward pe

elements on talismans, amulets, and sigils. they are encountered in modern systems of magic that have descended from the original golden dawn teachings, so it is necessary to be familiar with their meanings and functions. the correspondence that i have set forth between the five workdays of the week and the five tattwa forms is not exact, but is close enough to be serviceable. monday, the day of the moon, is watery in nature; tuesday, the day of mars, is fiery; wednesday, the day of mercury, partakes of the quality of mind and in this sense is linked with the fifth element of spirit; thursday, the day of jupiter, is airy because jupiter is a sky god; friday, the day of venus, is earthy. this correspondence is not found in the golden dawn system, so far as i am aware, but it makes good sym

a form of dowsing, and modern dowsers sometimes employ a pendulum in preference to a forked stick or bent metal rod when searching for water or other things hidden in the ground. it is not the general opinion of dowsers that their wands or pendulums are moved by spirit agency, but this seems probable to me. silver and rock crystal are good materials for pendulums, because both are lunar materials-the moon is the gateway between the conscious and unconscious mind. the best thread is silk, the best chain silver. if the bob of the pendulum is about the size and weight of a cube of sugar, it will work well. large, heavy pendulums are unresponsive and tiring on the arm when supported for more than a few minutes. a popular and effective form of pendulum is an ordinary ring suspended on a length

and commanding lower spirits; we evoke spirits to use them for manifest or material ends. invocation of higher spirits elevates the soul, but invocation of lower spirits would degrade and endanger the soul, which is why lower spirits are evoked outside the circle. the role of the circle is primarily defensive during evocation. lower spirits may be defined as spirits that dwell below the sphere of the moon. these include all earthly spirits of particular objects or places, such as spirits of woodlands, stones, trees, meadows, springs, rivers, buildings, and geographical regions. also classed as lower spirits are the spirits of the four lower elements, which may or may not have specific local habitations-the sylphs of air, the salamanders of fire, the undines of water, and the gnomes of eart

or may not have specific local habitations-the sylphs of air, the salamanders of fire, the undines of water, and the gnomes of earth. the infernal spirits, such as the demons of hell, who traditionally are supposed to dwell beneath the surface of the earth, are also lower spirits, as are the qlippoth or shells of kabbalistic doctrine. higher spirits are those that dwell in or above the sphere of the moon. they are associated with the spheres, successively, of the moon, mercury, venus, the sun, mars, jupiter, saturn, and the sphere of the fixed stars, or zodiac. this traditional division of the world into successive shells or spheres about the earth should be understood in a symbolic sense. lower spirits are those involved with the senses, emotions, desires, health of the body, and physica

TYSON DONALD THE POWER OF THE WORD

principles, which may conveniently be called sun, moon, and earth. four of the planets are based on pairs of these principles: venus (sun-earth, mars (earthsun; jupiter (moon-earth, and saturn (earth-moon. mercury is formed of all three, moon-sun-earth. it is highly instructive to compare the structure of the planets with the structure of tetragrammaton. the sun corresponds with the initial yod. the moon is the first he. mercury is the threefold aspect of the name, ihv, out of which the six directions of space are formed in sepher etzirah. there are six possible permutations of the glyph for mercury. the paired planets venus-mars and jupiter-saturn may be related to the fourfold ihvh itself, because these four planets have in them the principle of earth, yet are not complete individually

o the basic examination of the figure we will undertake here. dee begins the construction of the monad with a single point, the origin of all things. he extends from this point a line, and by revolving the line inscribes a circle. this circle with a point at its center finds its astrological correspondence in the sun. above the circle of the sun but interlocked with it, dee places the crescent of the moon, which he explicitly states to be semicircular. below the circle of the sun he places a cross, which he later says corresponds with, among other things, the four elements. below the cross he puts the symbol for the zodiac sign aries. the hieroglyphic monad 57 these parts of the monad may be assigned to the letters of pentagrammaton. the point in the center of the circle of the sun represe

ements. below the cross he puts the symbol for the zodiac sign aries. the hieroglyphic monad 57 these parts of the monad may be assigned to the letters of pentagrammaton. the point in the center of the circle of the sun represents the invisible point at the upper tip of the hebrew letter yod, and the circle represents the entire yod, as well as the cardinal quality of astrology. the semicircle of the moon represents the first he( 3) and the mutable quality. the vertical bar of the cross of the elements represents the vau (1) of the name and the horizontal bar the second he. the entire cross stands for the earth and the fixed quality. the symbol of aries, which is the first of the fire signs, and as dee observes "the origin of the fiery triplicity (hieroglyphic monad, p. 13, stands for the

nly three possible parts or divisions to this figure-the whole cross, the vertical axis, and the horizontal axis. however, if we add a central point that interrupts the two axes and breaks them in the middle, to these three parts we can add the four l-shaped quarters of the figure for a total of seven possible forms (see illustration on opposite page. from the circle of the sun, the semicircle of the moon, the cross of the elements, and the sign of aries, dee forms all seven of the planetary glyphs, rightly observing that the glyphs of the planets are merely combinations of these basic symbols. for example, the sign of jupiter (3)is made up of the crescent of the moon over the cross of the earth. he makes the error, as it seems to me, of assuming that the sign of aries is an essential comp

only twelve distinct forms may be written, unless the first h is distinguished in some way from the second h. dee relates these twenty-four banners to the twenty-four hours of the day, which he divides into two groups of twelve by the equinoctial sign aries. the manifest set of banners he intends should be associated with aries and the sun. the occult set of banners he associates with taurus and the moon. these zodiac signs form the top and bottom parts of the monad, connected by the cross of the elements. dee explains the glyph of taurus as the thin crescent which the moon reveals in the sign of taurus just after emerging from conjunction with the sun in the sign of aries. he explains the sign of aries as two semicircles representing the waxing and waning halves of the moon, which, when

UNLEASHING THE BEAST

culture: esotericism in the mirror of secular thought (albany: suny, 1998) makes only brief passing reference to crowley. among the few serious treatments of crowley are martin booth, aleister crowley: selected poems (london: crucible, 1986, stoddard martin, orthodox heresy: the rise of "magic" as religion and its relation to literature (hampshire: macmillan press, 1989, ronald hutton, triumph of the moon: a history of modern pagan witchcraft (oxford: oxford university prsss, 2000, chapter 10; and more recently lawrence sutin, do what thou wilt: a life of aleister crowley (new york: st. martin s press, 2000. ivcrowley uses the spelling "magick" to distinguish his art- the art of changing nature in accordance with one's will- from most vulgar understandings of the term. see the law is for a

VOX SABBATUM

perspective. the foundations of the art of the witches sabbat was based on adversarial practice, not for negative or counter-productive means, but to illuminate the self by walking between two worlds. the reports of witchcraft from far reaching sources such as sweden, france, scotland to africa and the middle east. the cult of the double horned ones according to shah were attributed to worship of the moon. these double horned ones would gather on thursday nights, their initiation was having a small wound cut on their body, this sacred knife was called the al-dhamme, which means bloodletter. the word athame is said to have derived in part from this term. the two-horned ones would gather at the az-zabbat, the forceful occasion. they would dance widdershins around the circle and invoke al asw

WAITE ASPECTS OF MASONIC SYMBOLISM

ll not treat them from that standpoint, but rather as a sequence of symbolism in the form of dramatic mystery, alluding slightly, and from a philosophical point of view only, to the fact that in certain schools they are regarded as delineating momentous experiences in the history and life of man's soul. that new birth which conferred upon the eleusinian mystae the title of regenerated children of the moon- so that each one of them was henceforth symbolically a son of the queen of heaven- born as a man originally and reborn in a divine manner- has its correspondence on a much higher plane of symbolism with the divine birth in bethlehem, according to which a child was "born" and a son "given" who, in hypothesis at least, was the son of god, but son also of mary- one of whose titles, accordin

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

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

. ra loathed the wicked, and wished them to be kept at a distance from him. thoth was to be his vicar, to fill his place, and "place of ra" was to be his name. he gave him power to send out a messenger (hab, so the ibis (habi) came into being. all that thoth would do would be good (khen, therefore the tekni bird of thoth came into being. he gave thoth power to embrace (anh) the heavens, therefore the moon-god (aah) came into being. he gave thoth power to turn back (anan) the northern peoples, therefore the dog-headed ape of thoth came into being. finally ra told thoth that he would take his place in the sight of all those who were wont to worship ra, and that all should praise him as god. thus the abdication of ra was complete. in the fragmentary texts which follow we are told how a man ma

ass from my body into hers" at that moment ra removed himself from the sight of the gods in his boat, and the throne in the boat of millions of years had no occupant. the great name of ra was, it seems, hidden in his heart, and isis, having some doubt as to whether ra would keep his word or not, agreed with horus that ra must be made to take an oath to part with his two eyes, that is, the sun and the moon. at length ra allowed his heart to be taken from his body, and his great and secret name, whereby he lived, passed into the possession of isis. ra thus became to all intents and purposes a dead god. then isis, strong in the power of her spells, said "flow, poison, come out of ra. eye of horus, come out of ra, and shine outside his mouth. it is i, isis, who work, and i have made the poison

e was the creatress of crops, she produced fruit, vegetables, plants of all kinds and trees, she made cattle prolific, she brought men and women together and gave them offspring, she was the authoress of all love, virtue, goodness and happiness. she made the light to shine, she was the spirit of the dog-star which heralded the nile-flood, she was the source of the power in the beneficent light of the moon; and finally she took the dead to her bosom and gave them peace, and introduced them to a life of immortality and happiness similar to that which she had bestowed upon osiris. the message of the cult of isis as preached by her priests was one of hope and happiness, and coming to the greeks and romans, as it did, at a time when men were weary of their national cults, and when the speculati

ng in the earth. then shu and tefnut rejoiced from out of the inert watery mass wherein they i were, and they brought to me my eye (i.e, the sun. now after these things i gathered together my members, and i wept over them, and men and women sprang into being from the tears which came forth from my eye. and when my eye came to me, and found that i had made another [eye] in place where it was (i.e, the moon, it was wroth with (or, raged at) me, whereupon i endowed it (i.e, the second eye) with [some of] the splendour which i had made for the first [eye, and i made it to occupy its place in my face, and henceforth it ruled throughout all this earth [fn#50] i.e, serpents and snakes, or perhaps plants [fn#51] the primeval watery mass which was the source and origin of all beings and things [fn#

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

palpitate within our consciousness and we must learn to manipulate and combine them in the marvelous laboratory of our interior universe. these ten sephiroth are: kether crown; the equilibrated power; the magician, the first arcanum of the tarot whose primeval hieroglyphic is represented by a man. chokmah wisdom; the popess of the tarot; occult wisdom, the priestess. the second card of the tarot; the moon, primeval hieroglyphic is represented by the mouth of man. binah intelligence; the planet venus; third card of the tarot, the empress, primeval hieroglyphic is represented by a hand in the attitude of grasping. these three sephiroth are the sephirothic crown. introducci n hijos de los hombres! quer is entrar en la dicha inefable del nirvana? quer is convertiros en dioses? quer is converti

, supplicating. you need to be devoured by the serpent. one (1) is the man, two (2) is the woman; the man is one column and the woman is the other column of the temple. the two columns must not be too close nor too distant; there must be enough space so that the light can pass between them. it is necessary to transmute the lead of the personality into the pure gold of the spirit: this is alchemy. the moon must be transformed into the sun. the moon is the soul; the sun is the inner christ. we need to be christified. no human being can return to the father without having been devoured by the serpent. no one can be devoured by the serpent without having worked in the flaming forge of vulcan (sex. the key of christification is the arcanum a.z.f. the mantra for the arcanum a.z.f. is i.a.o. i (i

balistic aleph (this is what the alchemist calls alkaest4. this is how the i.a.o. is performed, and this is the way to open the twelve faculties of the soul. the soul is christified, the kundalini blooms upon our fertile lips made verb. the ternary5 is the word, plenitude, fecundity, nature, the generation of the three worlds. the third arcanum of kabbalah is that woman dressed with the sun, with the moon under her feet, and crowned with twelve stars. the symbol of the queen of heaven is the empress of the tarot. she is a mysterious, crowned woman, seated with the scepter of command in her hand. the globe of the world is on top of the scepter. she is urania-venus of the greeks, the christified soul. the man is the arcanum number one and the woman is the arcanum number two of the tarot. the

velopment of the serpent is only achieved by working with the philosophical stone within the sexual laboratory of the practical alchemist. the superior triangle is the center of the alchemist s microcosmos and the alchemist s macrocosmos. the sign of the mercury of the secret philosophy (the ens seminis) cannot be missed in the center of the triangle. man and woman must work with the sun and with the moon, with the gold and with the silver (sexual symbols) in order to perform the great work. nevertheless, this work is very difficult because the male goat of mendes (the black dragon) always tries to make the alchemist fall sexually. it is urgent to work with the four elements of alchemy in order to realize the great work. the alchemical macrocosmos is illuminated by the light; this is the s

i n donde las almas luchan contra el drag n negro. 42 it is precisely in the microcosmos, represented by the inferior triangle, where the entire work of alchemical laboratory must be performed by us. the marvelous microcosmos and macrocosmos alchemical illustration above (from chimica basilica philosophica) represents the man and the woman working with the sun (the symbol of the phallus) and with the moon (the symbol of the uterus. in that medieval painting, two men together or two women together do not appear (because that crime against nature originates the filthy vampire. the tenebrous ones justify their crimes against nature, thus, the law punishes them by separating them from their superior triangle forever. this is how they roll into the abyss. the mysteries of lingam-yoni are terrib

WESTERN MANDALAS OF TRANSFORMATION SR AL

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 another. we don't put an angelic name on a talisman because we like the way it sounds, or even because of past associ

ences as possible should be employed to evoke a sense of the numinous. before your magical working it is good to be aware of astrological timing. if working with planetary squares and symbols derived from the tree, one can take various courses, such as attempting to make the talisman from beginning to end on the particular day attributed to that planet/sphere, e. g, sunday for the sun, monday for the moon, etc. this could even be further subdivided into planetary hours and their ruling angelic forces (see next chapter. generally, the first hour is calculated by the moment the sun rises on that particular day, and therefore the hours vary in length, according to whether the days are long or short. for many modern magicians (who have schedules as busy as anyone else, these minute time specul

else, these minute time speculations may be too cumbersome. other planetary influences may then be examined for the most auspicious timing. if the talisman is to be mercurial in character, you may ask: is the planet astrologically favored at the time the talisman is being made? one should attempt it at a time when the sun is in gemini or virgo, for example, or when one of these signs is conjunct the moon. you do not need to be an adept astrologer to discover some basic positive correspondences for the best times to make your particular talisman. the moon should also be on the increase (unless trying to diminish something. failing all else, it is nearly always permissible to create any talisman on a wednesday, because one of the things mercury rules is the making of seals and pentacles. pr

. it also symbolizes culture, education, and evolution. 9. nine represents fullness or completion. the numbers find their fullest expression in nine; after that, they start repeating and rearranging themselves. it is the number of divine reflection and on the tree is represented by yesod, the foundation. yesod is often considered to be the reflection of the sun, tiphareth, and to it is attributed the moon. it signifies goal, adeptship, conclusion, union of all elements, as well as innocence and spiritual virginity. in this aspect, the moon is the anima mundi, the soul of the world. 11. eleven is the duplication of one, only on a higher level. the eleventh sphere on the tree is sometimes conceived to be daath, the great unknown. it is not truly considered to be one of the sephiroth, however

within the concept of the cycle of the seasons. figure 3-d figure 3-e the seven-pointed star known as the heptagram or septagram is the classic representation of the seven planets of the ancients (see figure 3-e. it represents binah (saturn) and her six children on the tree: starting at the bottom right is saturn (three, then jupiter (four, mars (five, sun (six, venus (seven, mercury (eight, and the moon (nine. this is quite an astonishing little glyph, for it has another harmonious relationship. besides the ordered numeration of the spheres on the tree, the days of the week can be traced in correct order if one starts at the sun and goes downward toward the moon and around the lines marked by the figure of the star. even more amazing has been the discovery of the atomic weights, which in

WHO ARE THE DRACONIANS

nda/who are the draconians.htm (8 of 68 [8/25/2000 17:19:57] leaves off, however we "might" conclude, by attempting to find the common denominators between other similar stories, more or less the following. both species developed aerial and space technologies, possibly utilizing antediluvian technologies found abandoned in the depths of the planet, that would eventually carry their species-war to the moon and to mars [explaining the reputed "signs" of ancient conflicts on both of those "planets- note: many consider the earth& moon to actually be a double-planet. ultimately once hyperspace travel was refined, they would take their war to the stars. there are some who claim that it took the u.s.a. only approximately 40 years to go from kitty hawk to manipulating hyperspace [philadelphia expe

ntains the life-force energy. drinking menstrual blood has always been a feature of the reptilian bloodlines because they need blood to live in this dimension. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (55 of 68 [8/25/2000 17:20:00] it was known as the star fire, the female lunar essence. the female menstrual cycle is governed by the cycles of the moon and the blood contains that energy. its ingredients are supposed to ensure a long life. in india it was called soma and in greece it was ambrosia. this was said to be the nectar of the gods and it was the reptilian gods who are genetic blood drinkers. the 'holy grail' chalice or cup is also symbolic of the womb and drinking menstrual blood, as well as being a symbol of the reptilian 'roya

en, but the look of his eyes i who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (61 of 68 [8/25/2000 17:20:01] have never forgotten. at outdoor rituals, arizona says she wore axed robe and stands in the centre of a pentagram which is surrounded by a hexagram or star of david. she was triggered into her 'isis' program and conducted the drawing down of the moon ceremony which, she says, made four snarling hideous creatures materialise in the satanists' circle. the sacrificial victims, who have been bred from birth for the role, are ritually killed by slashing the throat from left to right. this is the origin of the freemasonic sign of pulling the flat hand across the throat from left to right, a movement which means "you're dead. the blood from

WICCA EIGHT SABBATS OF WITCHCRAFT

birth. this is because the lambing season occurs in the spring and that is the only time when shepherds are likely to 'watch their flocks by night- to make sure the lambing goes well. knowing this, the eastern half of the church continued to reject december 25, preferring a 'movable eight sabbats of witchcraft get any book for free on: www.abika.com 8 date' fixed by their astrologers according to the moon. thus, despite its shaky start (for over three centuries, no one knew when jesus was supposed to have been born, december 25 finally began to catch on. by 529, it was a civic holiday, and all work or public business (except that of cooks, bakers, or any that contributed to the delight of the holiday) was prohibited by the emperor justinian. in 563, the council of braga forbade fasting on

such a tree should be cut down rather than purchased, and should be disposed of by burning, the proper way to dispatch any sacred object. along with the evergreen, the holly and the ivy and the mistletoe were important plants of the season, all symbolizing fertility and everlasting life. mistletoe was especially venerated by the celtic druids, who cut it with a golden sickle on the sixth night of the moon, and believed it to be an aphrodisiac (magically- not medicinally! it's highly toxic) but aphrodisiacs must have been the smallest part of the yuletide menu in ancient times, as contemporary reports indicate that the tables fairly creaked under the strain of every type of good food. and drink! the most popular of which was the 'wassail cup' deriving its name from the anglo-saxon term 'wae

sunday, his body and soul rejoined, he arose from the dead and ascended into heaven. by a strange 'coincidence, most ancient pagan religions speak of the goddess descending into the underworld, also for a period of three days. why three days? if we remember that we are here dealing with the lunar aspect of the goddess, the reason should be obvious. as the text of one book of shadows gives it..as the moon waxes and wanes, and walks three nights in darkness, so the goddess once spent three nights in the kingdom of death' in our modern world, alienated as it is from nature, we tend to mark the time of the new moon (when no moon is visible) as a single date on a calendar. we tend to forget that the moon is also hidden from our view on the day before and the day after our calendar date. but th

itches often use these same symbols in the midsummer rituals. and one occasionally hears the alternative consecration formula 'as the spear is to the male, so the cauldron is to the female' with these mythic associations, it is no wonder that midsummer is such a joyous and magical occasion! l a m m a s: the first harvest= by mike nichols* once upon a lammas night when corn rigs are bonny, beneath the moon's unclouded light, i held awhile to annie* although in the heat of a mid-western summer it might be difficult to discern, the festival of lammas (aug 1st) marks the end of summer and the beginning of fall. the days now grow visibly shorter and by the time we've reached autumn's end (oct 31st, we will have run the gamut of temperature from the heat of august to the cold and (sometimes) sno

WICCA WITCHCRAFT TODAY

n, or summer to return. this in theory should be on december 22, but nowadays it is held on the nearest day to that date that is convenient for the members. the ceremony starts in the usual way. the circle is cast and purified, the celebrants also being purified in the usual manner, and the ordinary business of the cult is done. then the small ceremony is performed (sometimes called 'drawing down the moon) so that the high priestess is regarded as the incarnation of the goddess. the cakes and wine ceremony follows. then a cauldron (or something to represent one) is placed in the middle of the circle, spirit is put in and ignited. various leaves, etc, are cast in. then the priestess stands by it in the pentacle (goddess) position. the high priest stands on the opposite side of the cauldron

aves, etc, are cast in. then the priestess stands by it in the pentacle (goddess) position. the high priest stands on the opposite side of the cauldron, leading the chant the others stand round in a circle with torches. they are lighted at the burning cauldron and they dance round in the 'sunwise' direction, i.e. clockwise. the chant i heard was as follows, but others are sometimes used 'queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of the earth bring to us the child of promise (1 [1] the sun, thought of as being reborn- it is the great mother who giveth birth to him, it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early. golden sun of the mountains, illumine the land, light up

rds and many children to make the tribe strong. it became the witches' duty to perform rites to obtain these things. this was probably a matriarchal age, when man was the hunter and woman stayed at home making medicine and magic. historically, the matriarchal period has been tentatively dated from the middle of the ninth to the middle of the seventh millennium b.c, during which time caves, trees, the moon and stars all seem to have been reverenced as female emblems. so the myth of the great mother came into existence and woman was her priestess. probably at the same time the men had a hunter's god, who presided over the animals. later, perhaps, came the idea of a future life and thoughts of the next world as being an unhappy place unless you could attain to the abode of the gods, a sort of

strangers, so he prayed and performed rites to ensure being born again at the same time and the same place as his beloved ones, who would know and love him again in the new life. the goddess of the witch cult is obviously the great mother, the giver of life, incarnate love. she rules spring pleasure, feasting and all the delights at a later time with other goddesses and has special affinity with the moon. before an initiation a charge is read beginning: listen to the words of the great mother, who of old was also called among men artemis, astarte, dione, melusine, aphrodite and many other names. at mine altars the youth of lacedaemon made due sacrifice. once in the month, and better it be when the moon is full, meet in some secret place and adore me, who am queen of all the magics. for i

tion. these relations would most likely take place when the norman manorial lord already belonged to some cult of the same nature in france. that there were such cults is proved by manuscripts of the church coureans in france which tell how the ladies of the nobility used to ride to the nocturnal revelries or sabbats of bensozia, the diana of the ancient gauls, also called nocticula, herodias and the moon. they inscribed their names in a register and after the ceremony believed themselves to be fairies. here we have the fact that the nobles were in friendship with people who held some form of witches' sabbat, and the people who celebrated these ceremonies were apparently thought of as being both witches and fairies at the same time. it is notable that the goddess was, like the witch-goddes

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

to some diety; upon the altars let them soon expire, or closed in wicker feed the sacred fire. be arts instill d be useful science shewn, and wisdom taught in sacred groves alone; there, and there only, shall the mind improve in needful knowledge and in social love; but let no lesson be in writing giv n, trust all to memory that great gift of heav n. when strong diseases, the weak frame enthrall, the moon s the sovereign remedy of all. let mistletoe with reverent awe be sought, since as a boon, from heav n itself tis bought; the sacred oak ascend, and then with skill, cut the with d branches with a golden bill. selections from: william augustus russel. history of england. london, j. cooke, 1777. p. 4. sayings of the hindus (the rig-veda: to the waters) forth from the middle of the flood th

4. p. 37. 230 sayings of the hindus (from the upanishads) once when yagnavalkya came to the court of king janaka, the king welcomed him with a question. yagnavalkya, what serves as the light for man? the light of the sun, your majesty; for by the light of the sun man sits, goes out, does his work, and returns home. true indeed, yagnavalkya. but when the sun has set, what serves then as his light? the moon is then his light. when the sun has set, o yagnavalkya, and the moon has set, what serves then as his light? the fire is then his light. when the sun has set, o yagnavalkya, and the moon has set, and the fire has gone out, what serves then as his light? sound is then his light; for with sound alone as his light, man sits, goes out, does his work, and returns home. even though he cannot se

? the fire is then his light. when the sun has set, o yagnavalkya, and the moon has set, and the fire has gone out, what serves then as his light? sound is then his light; for with sound alone as his light, man sits, goes out, does his work, and returns home. even though he cannot see his own hand, yet when he hears a sound he moves toward it. true indeed, o yagnavalkya. when the sun has set, and the moon has set, and the fire has gone out, and no sound is heard, what serves then as his light? the self indeed is his light; for by the light of the self man sits, moves about, does his work, and when his work is done, rests. who is that self? the self-luminous being who dwells within the lotus of the heart, surrounded by the senses and sense organs, and who is the light of the intellect, is t

ood out of the earth: and wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man s heart. the trees of the lord are full of sap; the cedars of lebanon, which he hath planted; where the birds make their nests: as for the stork the fir-trees are her house. the high hills are a refuge for the wild goats; and the rocks for the conies. he appointed the moon for seasons: the sun knoweth his going down. thou makest darkness, and it is night: wherein all the beast of the forest do creep forth. the young lions roar after their prey, and seek their meat from god. the sun ariseth, they gather themselves together, and lay them down in their dens. man goeth forth unto his work and to his labour until the evening. o lord, how manifold are thy works!

praise ye the lord. selections from: the authorized version (king james) of the holy bible (psalm 8) o lord our lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens. out of the mouths of babes and sucklings thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. when i consider thy heavens, the work of thy fingers; the moon and the stars, which thou hast ordained; what is man, that thou art mindful of him? and the son of man, that thou visitest him? for thou has made him a little lower than the angels, and has crowned him with glory and honour. thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: all sheep and oxen, yea, and the beasts of the fields; the fowl

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

, 8 64, 260 and 2080. of luna, 9, 81, 369 and 3321. each number then becomes a name. take the case of mercury. 64 is alike din and dni, din and doni. 260 is tiriel, tirial and 2080 is taphthartharath, tptrtrt. rawlinson, in his volumes on the ancient monarchies, states that the chaldeans associated mystic numbers with their deities. thus to anu, pluto, 60. bel, jupiter, 50. hoa, neptune, 40. sin, the moon, 30. shamash, the numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott sun, 20. nergal (mars, 12. and beltis or mylittal, 15 and nin is saturn, 10. 31. it will be noticed that the great number of sol is 666, called sorath, surt, the number of the beast, about, which so much folly has been written. one famous square of five times five divisions, amounting in most dire

each composed of 6 lines of whole and half lines. with these were associated two diagrams formed of circles, named the river numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott horse, and the writing of lo. these will repay the contemplation of modern occultists. yang, male, is also associated with heaven, the sun, light, and 25 the total of the odd units. yin, female, with the moon, the earth, darkness and the number 30, the total of the even numbers to ten. see sacred books of the east; the yi- king. 48. 49. chapter s even three and a half, 3 1 /2 numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott. f. shaw calls attention to the number 3 years as being of mystical importance, as the half of seven, typifying present suffering as compared with

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

tion, the sepher yetzirah, the hexad is spoken of. the units representing the four quarters of the world; north, south, east and west, and also height and depth, and in the midst of all is the holy temple. see my translation; cap. i. v. ii, and notes. third edition. 1911. the druids had a mysterious religious preference for the number 6. they performed their principal ceremonies on the 6th day of the moon, and on the 6th day of the moon began their year. they went 6 together to gather the sacred mistletoe (misseltoe, and in monuments and plates now extant we often find 6 of their priests grouped together. see mayo, ii. 239. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott an astronomical period of 600 years, spoken of as the naros, the cycle of the sun, the luni-s

ate, writes the author of the book of god, appeared at the 9th naros, and no one can deny that such a messenger was expected. juvenal, oddly enough too, mentions in satire xiii. v. 28, nona aetas igitur now is the ninth age which indeed it was, though how he knew it, is a mystery. the sothic cycle was 1461 years, containing 18,000 lunations. n.b. naros is not to be confused with saros, a cycle of the moon of 18 years and 10 days, which was known to the chaldeans and greeks, a period after the expiry of which the eclipses of the moon recur similarly. it consists of 223 lunations. 69. the circumference of a globe has been fixed at 360 degrees, six sixties; the hour divided into 60 minutes, each of 60 seconds. the tartars had a period of 60 days, the chinese also. and the asiatics generally a

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

urge men to devote themselves to things divine, and not to give way to the promptings of the irrational soul, for, to such as fail herein, it is significantly said "thy vessel the beasts of the earth shall inhabit" the chald ans assigned the place of the image, the vehicle of the irrational soul, to the lunar sphere; it is probable that by the lunar sphere was meant something more than the orb of the moon, the whole sublunary region, of which the terrestrial earth is, as it were, the centre. at death, the rational soul rose above the lunar influence, provided always the past permitted that happy release, great importance was attributed to the way in which the physical life was passed during the sojourn of the soul in the tenement of flesh, and frequent are the exhortations to rise to commu

ial dominion over, or affinity with, one or other of the zodiacal constellations. communion with the hierarchies of these constellations formed part of the chald an theurgy, and in a curious fragment it is said "if thou often invokest it (the celestial constellation called the lion "then when no longer is visible unto thee the vault of the heavens, when the stars have lost their light the lamp of the moon is veiled, the earth abideth not, and around thee darts the lightning flame, then all things will appear to thee in the form of a lion" the chald ans, like the egyptians, appear to have had a highly developed appreciation of colours, an evidence of their psychic susceptibility. the use of bright colours engenders the recognition of subsisting variety and stimulates that perception of the

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

ee wolfson, along the path, p. 220 n. 158. 38. see bahir, 139, p. 223, where the palm-tree (tamar) is first identified as feminine and then as comprising masculine and feminine, for the branch of the tree is masculine and the fruit is masculine from the outside but feminine from the inside. the nucleus of the date is linked symbolically to the vagina, which in turn is associated with the power of the moon. in this passage, one discerns as well the ontological assumption regarding the containment of the female in the male. 39. ibid, 58, p. 153. 40. babylonian talmud, sanhedrin 98b; pirqei rabbi eli ezer, ch. 32. 250 notes to pages 143 145 41. scholem, origins, p. 142. 42. wolfson, woman, pp. 166 204; idem, language, eros, being, pp. 142 189. 43. abulafia, christians, pp. 81 85, 101, 108 113

ctions on lurianic mythology. in suffering religion, edited by robert gibbs and elliot r. wolfson, 101 162. new york: routledge, 2002. eunuchs who keep the sabbath: becoming male and the ascetic ideal in thirteenth-century jewish mysticism. in becoming male in the middle ages, edited by jeffrey jerome cohen and bonnie wheeler, 151 185. new york: garland publishing, inc, 1997. the face of jacob in the moon: mystical transformations of an aggadic myth. in the seductiveness of jewish myth: challenge or response? edited by s. daniel breslauer, 235 270. albany: state university of new york press, 1997. facing the effaced: mystical eschatology and the idealistic orientation in the thought of franz rosenzweig. journal for the history of modern theology 4 (1997: 39 81. fore/giveness on the way: ne

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

ur own self-initiation. the forms of shaitan and how we coommune with this force. a minimum two page essay (with or without artwork) on the essence of shaitan including magickal records resulting from the invocation of shaitan invocation of the adversary by azyta seker arimanius (michael ford) october 2002 the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and

ring of set-heh, adversary of the nine gates! i go now between and beyond, within and without! 10 upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aethyr shall i be known in the wisdom of the moon al zabbat, hekas hekau, serpent soul do i summon raise now from thy black light, that i see what has been never known akharakek sabaiz i call forth the shadow of which i am and have always been, the darkness which i nourish in between the light eclipse now the face of god that i become in this darkend image- by this circle i do become by the flame i do emerge i am by form the peacock ange

ace of god that i become in this darkend image- by this circle i do become by the flame i do emerge i am by form the peacock angel beauty revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kingdom of incubi and succubi, the nourish their desires in the blood of the moon, lilitu az drakul so it is done! task #3 samael and lilith, results of ritual workings and how one unites the feminine and the masculine within the self. a minium of four page essay on lilith and samael, including the results and methods used in conjuction with the ritual of infernal union. the items needed for this ritual are in the instructions before the ritual on page 40. you can find

, he injected filth into her, and she conceived and bare cain. tubal-cain is the father of witchcraft, the first of the witch blood in the circle of initiation. upon earth, in flesh, the mythological linage comes from this spirit. 21 lilith is one of the hebraic sources of evil, reflective of the female ability to not only produce children, but to their very nature itself. women are attributed to the moon, luna, and thus their natures are centered around the phases of the moon. lilith is thus a night daemon, considered such because of he ability to seduce, take what she wishes, and disregard those whom displease her. lilith is the goddess whose top half is feminine beauty, her bottom half is that of an animal with bird like feet. the torah mentions lilith in an interesting phrase, wildcats

becoming is thus summarized in the following way: leviathan (the gateway -timelessness, subconscious power, immortal aspects of the essential self samael (the sun known as asmodeus -force, sorcery, fire. samael is the one of darkness (knowledge hidden) whom rode eve and injected filth into her. samael is the root force of the beast 666, the solar creative force and the devil of the tarot. lilith (the moon queen of the witches and lilitu/succubi -witchcraft, sorcery, lunar dream magicks. lilith is the mother of harlots whom appears in the form of a beautiful woman with the lower half animal like, hairy and feet of a large bird. lilith is the gateway to the sabbat and to the arts of lesser and greater black magick. lilith is also the lunar blood covered goddess, revealed in thelemic lore as

WORKING CEPHALOEDIUM VERSION 1

card `the house of god' as i did when i abode in the body of alpho nse louis constant with the card `the devil. i will therefore obtain a vision of this card, and paint it upon a panel of mahogany wood, with the proper colou rs and forms. now on the day of the sun, in this the sixteenth year of the aeon, when he st ood in the 6th degree of the sign sagittarius, whose letter hath the value of 6 0, the moon being in the 16th degree of the sign cancer whose letter hath the v alue 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 t he supreme holy king of ireland, iona and all the britains that are in the sanc tuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place o f the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of t he knights

alantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapons& robes may be laid on the throne of aiwaz (11) perform any scrying or utter any prophecies, as may be given& at leisure& pleasure resume vestments& insignia& close temple. so far of these matters. now we may begin our first working by the invocation of hermes on his day with the sun in 9 degrees sagittarius, the moon in 23 degrees leo& mercury in 19 degrees scorpio one hour before noon with him in the zenith, sextile to venu s jupiter& saturn. in furtherance whereof, at eleven of the night of monday, did the beast work under the scarlet woman his word, to make the great operatio n go aright. immediately was the beast inspired to a writing mercurial, a sati re upon the fish& thus wrote he some 14 or 15

WORKING CEPHALOEDIUM VERSION 2

the card `the house of god' as i did when i abode in the body of alphonse louis constant with the card `the devil. i will therefore obtain a vision of this card, and paint it upon a panel of mahogany wood, with the proper colours and forms. now on the day of the sun, in this the sixteenth year of the aeon, when he stood in the 6th degree of the sign sagittarius, whose letter hath the value of 60, the moon being in the 16th degree of the sign cancer whose letter hath the value 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 the supreme holy king of ireland, iona and all the britains that are in the sanctuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place of the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of the knights of th

alantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapons& robes may be laid on the throne of aiwaz (11) perform any scrying or utter any prophecies, as may be given& at leisure& pleasure resume vestments& insignia& close temple. so far of these matters. now we may begin our first working by the invocation of hermes on his day with the sun in 9 degrees sagittarius, the moon in 23 degrees leo& mercury in 19 degrees scorpio one hour before noon with him in the zenith, sextile to venus jupiter& saturn. in furtherance whereof, at eleven of the night of monday, did the beast work under the scarlet woman his word, to make the great operation go aright. immediately was the beast inspired to a writing mercurial, a satire upon the fish& thus wrote he some 14 or 15 ho

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

here" take up the lotus wand, holding it by the white band. ci] cumambulate deosil to the east. stand between the pillars. poir the rose of the lotus wand towards the seal and say "seven rest in seven and the seven live by seven. the seven govern seven all government is. i now invoke ye, ye holy lords of the planets whose sigils are on the seal of truth" 25 draw the invoking unicursal hexagram of the moon over the seal and say "now i invite ye noble one, galas (trace sigil) to send forth your light through the holy seal of truth" draw the invoking unicursal hexagram of saturn over the seal and say "i now invite ye noble one, gethog (trace sigil) to send forth your light through the holy seal of truth" draw the invoking unicursal hexagram of mercury over the seal and say "i now invite ye no

my progenitors unto the utmost bound of the everlasting hills: they shall be on the head ofjoseph, and on the crown of the head of him that was separate from his brethren' moses says 'blessed of the lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, and for the chief things of the ancient mountains, and for the precious things of the lasting hills. and for the precious things of the earth, and fullness thereof, and for the good will of him that dwelt in the bush: let the blessing come upon the head of joseph, and upon the top of the head of him that was separated from his brethren. his glory is like the firstling of his bullock, and

en days of creation. the seal of king camara is shown in figure 73. 109 sunday president: isr vice president: ave the seal of ave is shown in figure 74. king: bobogel figure 74 prince: bornogo the seal of bornogo is shown in figure 75. governors: bonefon over the hour of mars barnafa over the hour of jupiter bariges over the hour of mercury buscnab over the hour of saturn bablibo over the hour of the moon 80bogel governs the whole with his seat of power in the hour of the sun. borongo governs the whole day with his seat of power it the hour of venus. 110 the following 42 ministers each rule approximately 34 minutes of the day: 1. lennarb 12. aeblnan 23. eaoribl 34. abneici 2. eenarbl 13. eblnana 24. aorible 35. bneicia 3. enarble 14. blnanae 25. oriblea 36. aoidiab 4. narblee 15. roemnab 2

president: stimcul vice president: ilemese the seal of ilemese is shown in figure 76. king: blvmaza prince: bralges the seal of bralges is shown in figure 77. governors: basleof over the hour of venus brisfli over the hour of the sun bragiof over the hour of mars belmara over the hour of jupiter baspalo over the hour of mercury blvmaza governs the whole day, with his seat of power in the hour of the moon. bralges governs the whole day with his seat of power in the hour of jupiter. 112 the following 42 ministers each rule approximately 34 minutes of the day: 1. oesngle 12. ilnavzn 23. rsogoon 34. rnnrrcp 2. esngleo 13. lnavzni 24. sogonr 35. nnrrcpr 3. sngleoe 14. navznil 25. ogoonrs 36. labdgre 4. ngleoes 15. yllmafsy 26. goonrso 37. abdgrel 5. gleoesn 16. llmafsy 27. oontsog 38. bdgrela

s so. god called the expanse 'sky' and there was evening, and there was morning-the 2nd day? 113 tuesday president: dmal vice president: liba the seal of liba is shown in figure 78. king: babalel figure 78 prince: befafes the seal of befafes is shown in figure 79. governors: bmilges over the hour of jupiter binofon over the hour of mercury bminpol over the hour of saturn busd1una over the hour of the moon bapnido over the hour of venus babalel governs the whole day, with his seat of power in the hour of mars. befafes governs the whole day, with his seat of power in the hour of the sun. 114 the following 42 ministers each rule approximately 34 minutes of the day: 1. eilomfo 12. ptaneot 23. neopono 34. annoonm 2. ilomfoe 13. taneotp 24. edponon 35. nnoonma 3. lomfoei 14. aneotpt 25. dponone

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

d, then returns leaving door slightly ajar. postulant knocks once hesitantly. inside bell sounds twice. 2nd ad "the hour of night approaches; the shadows of evening close in; he who hath wandered afar, travelling through the heat and burden of the day, seeketh rest' ch.ad "let us then redeem the time. excellent prince of the horizon, where is the place of rest" 2nd ad "east of the sun and west of the moon" postulant knocks more firmly 2nd ad "rest after toil doth greatly please" ch.ad "now then bath he who seeketh for entrance, prepared for that rest" 2nd ad 'ty a faithful obedience to the rules of our order; by that bodily purification which reflects the purity for which we strive; by the observation of abstinence and silence for a period of 20 hours; in token thereof, we impose upon him

se. ch.ad. stoops and raises postulant in silence. 2nd ad. leads postulant out. 6=5 cues for postulant part i postulant is robed in white: black cord around waist, black cowl over head, black slippers. carries hierophant's lamen. after preparation by 3rd adept, the door is left ajar. on hearing a bell sound twice, postulant knocks once hesitantly. on hearing the words "east of the sun and west of the moon" he knocks more firmly. on hearing the words "his pledge is duly maintained" he knocks thrice urgently. the 3rd adept opens the door and asks by what right he enters. the postulant silently offers hiero's lamen. oh entering, a question is asked; the answer is the sign of osiris slain. later on, another question is asked, ending "signify the name with the sign of light" postulant makes lux

ation of the neshamah with the ruach and the nepshech was obtained in the 5=6 grade. the two bells are the yechidah and the chiah, the two stages of the soul he has yet to experience. the reception of the postulant with the words "heat and burden of the day" allude to the solar power of tiphareth, and the knowledge and work that went with that grade. the place of rest "east of the sun and west of the moon" is shown on the seal of the order of the r.r. et a.c. and refers to the sacrifice man must make to advance in the order. the second knock shows that the postulant has attained the knowledge of the second order and has the right of admittance. the third knock of three batteries shows that the postulant is ready to experience the unification of the three higher phases of the soul. three be

ZOETIC GRIMOIRE OF ZOS

few virgins) the autotelic wish into heterotelic conception is by concummation through using an urn of correct shape and dimension which must correlate nearly to that of the lingam used so that there is sufficient vacuum. at the moment of orgasm the wish must be imperatively stated. after ejaculation seal the vase with your sigil and with the secret formula of your desire. bury same at midnight, the moon being quartered. when the moon wanes, disinter and pour contents as libation into earth with suitable incantation, and re-bury same. this is the most formidable formula known, never fails and is dangerous hence what is not written must be guessed. from this formula was derived the legend of the genii of the brazen vessel as related by solomon. third formula: the communion of auto-ego of z

ALEISTER CROWLEY MEDITATION

s are male and female- and thus reflect the wand and the cup, though in a much lower sense. the hilt is of venus, for love is the motive of this ruthless analysis- if this were not so the sword would be a black magical weapon. the pommel of the sword is in daath, the guard extends to chesed and geburah; the point is in malkuth. some magi make the three spheres of lead, tin, and gold respectively; the moons are silver, and the grip contains quicksilver, thus making the sword symbolic of the seven planets. but this is a phantasy and affectation "whoso taketh the sword shall perish by the sword" is not a mystical threat, but a mystical promise. it is our own complexity that must be destroyed. 89 here is another parable. peter, the stone of the philosophers, cuts off the ear of malchus, the se

ALEISTER CROWLEY EQ I 1

hearts of the great. alas! that men are dead, their thrones of gold empty, and their palaces of pearl fallen into ruin! grandeur and glory have departed, so that now in the elysian fields the sheep of woolly understanding nibble the green turnip-tops of reason and the stubble in the reaped cornfields of knowledge. now all is rational, virtuous, smug, and oily. those who wrestled with the suns and the moons, and trapped the stars of heaven, and sought god on the summits of the mountains, and drove satan into the bowels of the earth, have swum the black waters of styx, and are now in the halls of asgard and the groves of olympus, amongst the jewels of havilah and the soft-limbed houris of paradise. they have left us, and in their stead have come the carrion kites, who have usurped the white

ALEISTER CROWLEY EQUINOX EQ I 3 3

rule the great ocean and burn it up with the spirit of flame, and that i may drown the fire in the abode of the waters. thus i am rendered naked; for neither flame nor water can clothe me; therefore am i as a breath of wind blown over an earth of adamant, that knoweth neither sorrow nor rejoicing; then do i abide as a river of light between the night of chaos and the day of creation. 10. two are the moons of my madness, like the horns on 71 the head of a goat. and between them burneth a pyramid of flame, which consumeth neither but blindeth both, so that the one beholdeth not the other. notwithstanding, when the one is lost in the water, and the other is burnt up in the flame, they become united in the form of a woman fashioned of earth and of air, who without husband is yet mother of man

ALEISTER CROWLEY EQUINOX EQ I 4 3

is bubbling in his blood. all youth comes back, all strength, all you indeed flaming within that throbbing spirit-flood! 103 yet was his heart immeasurably sad, for that no questing in his ear he had. nay! he saw all. he saw the curse that wrapped in ruin the world primaeval. he saw the unborn universe, and all its gods coeval. he saw, and was, all things at once in him that is; he was the stars, the moons, the meteors, the suns, all in one net of triune bars; inextricably one, inevitably one, immeasurable, immutable, immense beyond all the wonder that his soul had won by sense, in spite of sense, and beyond sense "praise god" quoth palamede "by this i attain the uttermost of bliss. god's wounds! but that i never sought. the questing beast i sware to attain and all this miracle is naught

DAVID ICKE CHILDREN OF THE MATRIX

mitic names were an.unnak.ki("those who from heaven to earth came) and din.gir("the righteous ones of the blazing rockets. they are best known as the anunnaki and so i shall use that designer history 25 term in the book. the anunnaki, as we shall see, were a reptilian race from the stars. the sumerian tablets describe, according to the author and translator, zechariah sitchin, a collision between the moons of a planet they called nibiru and one orbiting between the present jupiter and mars.54 the debris from this stupendous collision, sitchin's translations say, created what the sumerians called "the great band bracelet- the asteroid belt. the sumerian accounts differ in detail, but again the theme is the same. in their version of these events, the boeing physicists suggested that part of

FULL MOON RITUALS

ng what we're doing; first person is only usual when we're actually "speaking. example: cloud stops typing for a moment and scratches her head. she almost wonders what she was about to say, but remembering what it was, she speaks "hey! now i remember" that's it from me, for now. a thousand thank-you to cloud (one of the original fmr moms) for this information! a note on the determination of moons the moons here a determined by the following list, beginning with the first full moon after yule. many different moon names exist, and i've tried to provide a few alternates as well. wolf moon chaste, cold, disting, little winter, quiet, wolf horning moon big winter, hunger, ice, storm, wild storm moon crow, plow, sap, seed, wind, worm seed moon growing, hare, planter's hare moon bright, dyad, flo

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

mbol of the dragon's tail, traversing from left to right the fields of creation, in which the stars are scattered as fig. 256. fig. 257. estoiles, or waved serpentining flames, the mystic brood of the great dragon. the reverse of this amulet (b) presents the crescent and decrescent moons, placed back to back, with a trace or line, implying that the microcosmos or man, is made as between fig. 258. the moons. this figure suggests a likeness to the sign of the twins, and to that of the february fishes. fig. 257 is the mythological medusa s head, terrible in her beauty, which transforms the beholder to stone. this direful head is twined around with snakes for hair, and the radii which dart from it are lightning. it is, nevertheless, note. 279 esteemed one of the most powerful talismans in the

LIBER CXCVII STORY OF SIR PALAMEDES

uth comes back, all strength, all you indeed flaming within that throbbing spirit-flood! yet was his heart immeasurably sad, for that no questing in his ear he had. nay! he saw all. he saw the curse that wrapped in ruin the world primaval. he saw the unborn universe, and all its gods coeval. he saw, and was, all things at once in him that is; he was the stars, sir palamedes, the saracen knight 91 the moons, the meteors, the suns, all in one net of triune bars; inextricably one, inevitably one, immeasurable, immutable, immense beyond all the wonder that his soul had won by sense, in spite of sense, and beyond sense .praise god. quoth palamede .by this i attain the uttermost of bliss. god.s wounds! but that i never sought. the questing beast i sware to attain and all this miracle is naught

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ty, cybernetics, cloning, and nanotech-nology are in vogue today. the satellites also play a crucial role. when a burglarattempts to disarm an alarm system, he usually inserts a dummy wire to bypass themain coil and to silently break the circuit. so, the satellites with their on-board laserweapons, elf, and microwaves (see haarp) are the tools these criminals use in theirattempt to open a gate in the moons orbit. from the sword to the syringe110atlantis, alien visitation, and genetic manipulation we see the motif in several movies (see stargate, moonraker, city of evil, war of theworlds, quatermass, nosferatu-the v ampyre, the devil rides out, life-force, things tocome, koyannisqatsi, etc, certain artwork (see hypnosis, rodney matthews, roger dean,and h. r. giger) and other works of scienc

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

he whirling cloud of stars, still beyond him must we go, beyond that trembling cloud which hovers as some tired dove on the horizon of our minds, past nebula of stars and molten suns singing midst new-born spheres and hoary-headed worlds, gi would that i were the sky that i might be all eyes to behold thee, h till the stars circle about us, and the wild comets speed by, and suns embrace suns, and the moons melt shrieking through the firmament. then all powers will dissolve, and the great golden dawn effulgent will flash through the portals of night, standing before us bride of our desire, robed in a minion suns, the stars flaming in her hair, incarnate symbol of perpetual youth. so we feel with crowley that: time and again, in the history of science, a period has arrived when, gorged with

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

en numbers. plutarch, de anim. procr. 1027, says the world consists of a double quaternary; 4 of the intellectual world, t agathon, nous, psyche and hyle; that is supreme wisdom or goodness, mind, soul, matter, and four of the sensible world, forming the kosmos of elements, fire, air, earth and water. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott four is the number of the moons or satellites of jupiter and uranus. the arabians analyzed female beauty into nine fours; four black--hair, eyebrows, eyelashes and eyes four white--skin, white of eyes, teeth, and legs. 53. four red--tongue, lips, cheeks and gums. four round--head, neck, forearms, ankles. four long--back, fingers, arms, legs. four wide--forehead, eyes, seat, lips. four fine--eyebrows, nose, lips and fin

Return to Occult Library Index



Related Matches
abode adept adonai adversary age ages air alchemical altar amen ancient angel angels aries artemis astral astrology beast bird birth black blessed blood blue boat brethren brother cain cancer celestial chaos child children christ christian circle circles cold consciousness cosmic craft creation creator crescent cross crowley crown cult cycle cycles darkness dead death degree degrees deity deities demon demons devil diana divine divinity dog dragon dream dreams eagle earth east egypt egyptian element elements energy energies equinox esoteric eternal eternity eve evil existence eye fallen familiar father fear female feminine fiery fire five flesh force forces form forms masonic gate gates god gods goddess gold golden greek green guardian heart heaven heavens heavenly hebrew hell hermes history hod holy horus human humanity infinite influences initiation intelligence invoke invoking invocation isis jupiter kether key king kingdom knowledge lilith lion living lodge logos lord lucifer lucis lunar magic magick magical magician male manifestation mars masculine material matter meditation mental mercury michael mind mirror modern months month moon mother mountain mountains mysteries mystery mysterious mystic mystical natural nature north occult order osiris pagan pan paths pentacle people phases physical pillar plane planetary planet planets power powers priest prince pyramid queen ra re red religion religions religious rite rites ritual rituals rose sacred salt samael satan saturn scarlet sea secret secrets sephiroth serpent serpents set seth seven sexual shadow shadows shaitan sigil sky solar solomon soul souls south spell sphere spheres spirit spirits spiritual square star stars state states stone stones summer sun supreme sword symbol symbols symbolic symbolism tarot temple thoth three throne tower tradition tree triangle triple truth underworld union universal universe veil venus virgin wand war watchtower water waters west white wisdom witch witches witchcraft wolf women world worlds worship worshipped wrath yellow yesod youth zodiac


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn