Michael Wynn's Occult Reference Library
THE MOUNTAIN,THE MOUNTAINS

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

, 19. 125,6. sigidryhtcn, cfedm. 33, 21. 48, 20. sigmetod, beow. 3544. vigsigor, beow. 3108^ elsewhere sigoradryhtcn, sigorafrcd, sigoraiccaldcnd, sigoragod, sigoracyning. it is even possible that from that ancient sihora sprang the title sira, sire still current in teutonic and eomance languages^ the gods being represented as superi and njjjjrcgin, as dwelling on high, in the sky, uphimin, up on the mountain height (as, ans, it was natural that individual gods should have certain particular mountains and abodes assigned them. thus, from a mere consideration of the general names for god and gods, we have obtained results which compel us to accept an intimate connexion between expressions in our language and conceptions proper to our heathenism. the' me and god' the gracious and the angry g

ssus, juvenem praefatum usque in ecclesiam s. petri, ubi prius ah antiqids irminsul colehatur, bello defatigatum depulit. taking all these passages together, irminsul passes through the very same gradations of meaning we unfolded in ch. iv, and signifies now fanum, now lucus, now idolum itself. it can scarcely be doubted, that vast w^oodlands extended over that region: what if osning^ the name of the mountain-forest in which the pillar stood, betokened a liolyloood? the gold and silver hoard, which charles was supposed to have seized there, may well be legendary embellishment^ ptuodolf of fuld goes more into detail about the irminsul; after his general statement on the heathen saxons, that' frondosis arboribus fontibusque venerationem exhibebant (p. 101, he goes on: truncum quoque liyni no

, id est mons wodeni^ a wodnesheorg in lappenberg's map near the bearucwudu, conf. wodncsbiiry, wodnesdyke, wddanesfdd in lappenb. engl. gesch. 1, 131. 258. 354. to this we must add, that about the hessian gudensberg the story goes that king charles lies prisoned in it, that he there won a victory over the saxons, and opened a well in the wood for his thirsting army, but he will yet come forth of the mountain, he and his host, at the appointed time. the mythus of a victorious army pining for water is already applied to king carl by the frankish annalists (pertz 1, 150. 348, at "the very moment when they bring out the destruction of the irminsul; but lieyond a doubt it is older and heathen: saxo gram. 42 has it of the victorious balder. the agreement of such legends with fixed points in the

ski, woyc7is formerly wodensycn, an as. doc. of 862 (kemble 2, 73) contains in a boundary-settlement the name wonstoc= wodencsstoc, wodani stipes, and at the same time betrays the influence of tlie god on ancient delimitation. wuotan, hermes, mercury, all seem to be divinities of measurement and demarcation; conf. woedcnsspanne, woenslct, p. 160 (see suppl. as these names, denoting the waggon and the mountain of the old god, have survived chiefly in lower germany, where heathenism maintained itself longest; a remarkable custom of the people in lower saxony at harvest-time points the same way. it is usual to leave a clump of standing corn in afield to woden for his horse. osinn in the edda rides the eight-footed steed sleipnir, the best of all horses, sffim. 46^ 93. sn. 18. 45. q>5. bleipni

ieh darein, iind werfe einen donnerstein ^s ist gewislieh an der zeit, dass schwelgerei und iippigkeit zerschmettert werden mansetodt! sonst schrein wir bald aus tiefer noth. 2 one might be tempted to connect the etruscan tina= jupiter with tonans and donar; it belongs more immediately to zrjv (v. inira, zio. tiiunae. 169 height of heaven, he also bears the name akpw, and is. pictured dwelling on the mountain-top (akpi. zeus is enthroned on olympus, on atlios, lycaeus, casius, and other mountains of greece and asia minor. and here i must lay stress on the fact, that the thundering god is conceived as emphatically a fatherly one, as jupiter and diespiter, as far and tatl. for it is in close connexion with this, that the mountains sacred to him also received in many parts such names as etzcl

of all personification. the neut. noun fairguni (gramm. 2, 175. 453) means opos, mountain^ what if it were once especially the thunder-mountain, and a lost fairguns the name of the god (see suppl? or, starting with fairguni with its simple meaning of mons unaltered, may we not put into that masc. fairguns or fai'rgimeis, and consequently into perkunas, the sense of the abovementioned ukpio, he of the mountain top? a fitting surname for the thundergod. fergunna, ending like patunna, p. 71, signifies ill the chron. moissiac. anno 805 (pettz 1, 308) not any particular spot, but the metal-mountains (erzgebirge; and virgunnia (virgundia, virgunda, conf. zeuss p. 10) the tract of wooded mountains between ansbach and ellwangen. wolfram, wh. 390, 2, says of his walt-swenden (wood-wasting: der swar

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

were the principle vehicle for obtaining relief or cure of illness of all kinds. when aesculapius appeared to the dreamers, he would tell them the medicine they should use and any treatment that should be followed. he can be invoked for healing and meaningful dreams, for good health and for divination. ganga ganga is the hindu water goddess who is manifest as the sacred river ganges, daughter of the mountain himalaya. she is a natural focus for healing rituals, as well as for happiness, fertility and prosperity, and for water magick. iduna iduna is the viking goddess of eternal youthfulness, health and long life. as goddess of spring, she possessed a store of golden apples that endowed immortality, fertility and healing and so she can form a focus for healing rituals, and for spells for b

ADEPTUS MINOR INITIATION

ird "it was that of an equilateral heptagon, a figure of seven sides" chief "mighty adeptus major, unto what do these seven sides allude" second "seven are the lower sephiroth, seven are the palaces, seven are the days of creation, seven is the height above and seven is the depth below" chief "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of the caverns, the mystic mountain of abiegnus" chief "associate adeptus minor, what is the meaning of this title, abiegnus" 5 c b a f k l e c q n w (temple set up at beginning of ritual) third "it is abiegnus, lamb of the father. it is by metathesis abi-genos, born of the father; bia-genos, strength of our race, and the four words make the sentence,'mountain of the lamb of the fathe

t the door of the tomb, and placed their seals upon it (all quit the vault. aspirant carries crook and scourge; the door is closed and aspirant is led out of the portal. the tomb is then re-opened and chief adept released) 22 third point (tomb is prepared as in diagram. door is not quite closed. in the southeast angle is diagram of minutum mundum; in northeast that of sword and serpent. due east, the mountain. altar as before with crook and scourge added later. chief stands at east with arms extended. pastos outside in portal, head to the east. lid laid side by side with space between. second adept seated at head, third at foot of pastos, aspirant is admitted, still carrying crook and scourge. second adept and third adept discard cloaks and place about them white garments) second "and lo

f mountain "this is the symbolic mountain of god in the center of the universe, the sacred rosicrucian mountain of initiation, the mystic mountain of abiegnus. below and around it are darkness and silence, and it is crowned with the light ineffable. at its base is the wall of enclosure and secrecy, whose sole gateway, invisible to the profane, is formed of the two pillars of hermes. the ascent of the mountain is by the spiral path of the serpent of wisdom. stumbling on betwteen the pillars is a blindfolded figure, representing the neophyte, whose ignorance and worthlessness while only in that grade is shown by the 0= 0, and whose sole future claim to notice and recognition by the order is the fact of his having entered the pathway to the other grades, until at length he attains to the summ

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

taxira duppira ssalmani-ia iti pagri tushni-illa duppira ssalmani ini ishdi pagri tushni-illa duppira ssalmani-ia qimax pagri taqbira duppira ssalmani-ia ana qulqullati tapqida duppira ssalmani-ia ina igari tapxa-a duppira ssalmani-ia ina askuppati tushni-illa duppira ssalmani-ia ina bi'sha duri tapxa-a duppira ssalmani-ia ana gishbar tapqida duppira the conjuration of the mountains of mashu" may the mountain overpower you! may the mountain hold you back! may the mountain conquer you! may the mountain frighten you! may the mountain shake you to the core! may the mountain hold you in check! may the mountain subject you! may the mountain cover you! may the mighty mountain fall on you, may you be held back from my body (note: the original translator had noted the resemblance between the greek

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

gers they had used to raise the stone, for some mystical purpose i could not then divine; although i know now that blood is the very food of these spirits, which is why the field after the battles of war glows with an unnatural light, the manifestations of the spirits feeding thereon. may anu protect us all! my scream had the effect of casting their ritual into chaos and disorder. i raced through the mountain path by which i had come, and the priests came running after me, although some seemed to stay behind, perhaps to finish the rites. however, as i ran wildly down the slopes in the cold night, my heart giving rise in my chest and my head growing hot, the sound of splitting rocks and thunder came from behind me and shook the very ground i ran upon. in fright, and in haste, i fell to the

ens, which is the time the baneful worshippers gather for their rites, and by which they mark their calendar. the mercy of anu be upon thee) the exorcism against the possessing spirit (this to be said when the body of possessed is distant, or when secrecy must be maintained. to be performed within thy circle, before the watcher) the wicked god the wicked demon the demon of the desert the demon of the mountain the demon of the sea the demon of the marsh the wicked genius the enormous larvae the wicked winds the demon that seizeth the body the demon that rendeth the body spirit of the sky, remember! spirit of the earth, remember! the demon that seizeth man the demon that seizeth man the gigim who worketh evil the spawn of the wicked demon spirit of the sky, remember! spirit of the earth, rem

lood of kingu he fashioned man. he constructed watchtowers for the elder gods fixing their astral bodies as constellations that they may watch the gate of absu the gate of tiamat they watch the gate of kingu they oversee the gate whose guardian is iak sakkak they bind. all the elder powers resist the force of ancient artistry the magick spell of the oldest ones the incantation of the primal power the mountain kur, the serpent god the mountain mashu, that of magick the dead kutulu, dead but dreaming tiamat, dead but dreaming absu, kingu, dead but dreaming and shall their generation come again? we are the lost ones from a time before time from a land beyond the stars from the age when anu walked the earth in company of bright angels. we have survived the first war between the powers of the g

h the bed. they are seven! seven are they! those seven were born in the mountains of mashu called magick they dwell within the caverns of the earth amid the desolate places of the earth they live amid the places between the places unknown in heaven and in earth they are arrayed in terror among the elder gods there is no knowledge of them they have no name not in heaven nor on earth they ride over the mountain of sunset and on the mountain of dawn they cry through the caverns of the earth they creep amid the desolate places of the earth they lie nowhere are they known not in heaven nor in the earth are they discovered for their place is outside our place and between the angles of the earth they lie in wait crouching for the sacrifice they are they children of the underworld. falling like ra

ALEISTER CROWLEY BOOK OF LIES

hat the weight of the karma of the infinite is with him. therefore is he glad indeed; for he hath finished the work; and the reward concerneth him no whit. book of lies get any book for free on: www.abika.com 175 [178] commentary( pi-delta) this continues the subject of chapter 83. the title refers to the mental attitude of the master; the avalanche does not fall because it is tired of staying on the mountain, or in order to crush the alps below it, or because that it feels that it needs exercise. perfectly unconscious, perfectly indifferent, it obeys the laws of cohesion and of gravitation. it is the sun and its own weight that loosen it. so, also, is the act of the adept "delivered from the lust of result, he is every way perfect" paragraphs 1 and 2. by "devotion to frater perdurabo" is

ALEISTER CROWLEY BOOK OF THE LAW

they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocence is a lie. be strong, o man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this. ii,23: i am alone: there is no god where i am. ii,24: behold! these be grave mysteries; for there are also of my friends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with b

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

master than rodin. witness mine hand: tau-omicron mu-epsilon-gamma-alpha theta-eta-rho-iota-omicron-nu (taw- resh-yod-vau-nunfinal: the beast 666; magus 9 degree= 2square a. a. who is the word of the aeon thelema; whose name is called v.v.v.v.v. 8 degree= 3square a. a. in the city of the pyramids; ou mh 7 degree= 4square a. a; ol sonuf vaoresagi 6 degree= 5square, and. 5 degree= 6square a. a. in the mountain of abiegnus: but frater perdurabo in the outer order or the a. a. and in the world of men upon the earth, aleister crowley of trinity college, cambridge- xxv contents (this portion of the book should be studied in connection with its parts i. and ii) 0 the magical theory of the universe. i the principles of ritual. ii the formulae of the elemental weapons. iii the formula of tetragram

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ome reference to him by his client; for instance, the genius or augoeides of socrates. let us see how this works in practice. consider zeus, jupiter, amon- ra, indra, etc, we can think of them as the same identical people known and described by greeks, romans, egyptians and hindus; they differ as mont cervin differs from monte silvio and the matterhorn (they are bound to appear different, because the mountain does not look the same from zermatt as it does from domodossola, or even as seen by a french-swiss and a german-swiss) in the same way read the life of napoleon written by one of his marshals, by michelet (a rabid republican, by lord rosebery, by a patriotic russian, and by a german poet and philosopher: one can hardly believe that the subject of any two of these biographies is the sa

ALEISTER CROWLEY SEPHER SEPHIROTH

# the messiah hy#mh the sinew [of the thigh; the weakening (gn. 32:32& cf. hn#h, below. k.d. p.235) h#nh the change; the teaching; the sleep (see k.d. p.235) hn#h thunders mym(r crimson yn# ophir: earth ryp( 361 the arrangement of the sephiroth: 3-6-1 lord of earth (referred to malkuth; cf. 65& 155) cr)h ynd) folk, people (ar; gimpurities h. from #n, gto be weak, sick h) y#n) foundations (ch) ny) the mountain zion nwyc rh 362 long of face: a title of kether (cf. 352) myp) kyr) 363 the almighty and ever-living god: the divine name of yesod yx l) yd# 364 the hidden light: a title of kether )lpwm rw) satan n+#h demons nyd# opposition; resistance hn# 365 an uncovering, exposing h(yrp 367 black (scil. of eye-pupil; middle; homunculus nw#y) 368 the spirit of the gods of the living myyx myhl) xwr

(gn. 49:25) mwht 452 ardent desire, longing, wish tdmx the crop; the maw nbqrq 453 the animal soul in its fulness (i.e. including the creative entity or ego, chiah; living creature hyx #pn behemoth; beasts twmhb 454 a seal mtwx the gholy ones h (consecrated catamites kept by the priesthood) my#dq continually dymt zaharariel: a title of tiphareth l)yr)rhz 456 the greatest fear (cf. hmy, 56) htmy) the mountain of myrrh (ct. 4:6; see 573) rwmh rh a wall ltwk legs, shanks myqw# the fig-tree and fruit hn)t you (fem. pl) hnt) face, person pwcrp 457 olives mytz furnace nwt) 458 a covenant; an engagement; a betrothed ntx 460 holiness unto hwhy (ex. 39:30) hwhyl #dq the lord is a man of war hmxlm #y) hwhy 461 bases, pedestals, sockets twnd) firm, strong, rigid, hard; rough; protruding nty) 462 the

ch *nbrq 1004 the fruit of a tree yielding seed (rz (rz c( yrp grew fat; anointed *n#d 1006 instructions, glaws h (cf. 611) twrt the crown, summit, point; thorn (cf. 140 *cwq the ankles *mylwsrq 1008 winter *prx the breastplate of the high priest *n#x 1009 satan: the adversary *n# 1010 summer *cyq shin: a tooth *ny# craftiness, cunning *myl# witchcrafts, sorceries *myp#k 1011 foundations (ch *ny) the mountain zion *nwyc rh the essence of man *md)h t) the deep, the abyss (gn. 49:25 *mwht 1013 king of terrors *twhlb klm 1014 pertaining to autumn *prwx satan *n+#h demons *nyd# a seal *mtwx the gholy ones h (consecrated catamites kept by the priesthood *my#dq 1016 kether (spelt in full :r:t:k the lobe [of the liver (see 1047) trtwy legs, shanks *myqw# 1017 glass vessels (bottles, pitchers, phi

ALEISTER CROWLEY THE HEART OF THE MASTER

t the youngest and strongest was the sleep of death. even of these the fate was ill indeed; for their minds had been distraught by the bitterness of their hearts. so, when they noted the voice, they mocked. i heard "a star in the west. what folly" or "that is no voice of any leader of ours" or "star in the west? beware: that is the star called wormwood" then, presently, from the blind land behind the mountain, comes one heavy groan, then the sound of a fall, made vile by a titter of malignant tinkling laughter. the heart of the master get any book for free on: www.abika.com 4 there follow ghoulish wailings. the mystery, the evil darkness of these incoherent cries, sets my teeth on edge with horror. and yet i cannot give up the hope which thrilled me at the voice. but so keen, so desolate

to laugh. at that, as at the master-spell of a great sage, the charm is snapped: i soar into sanity. i must be simple indeed! how did i fail for a moment to understand that broken-spectres must be shadows cast by some star, a sun, upon sun-lifted vapours- that all these diverse the heart of the master get any book for free on: www.abika.com 5 shapes of madness are but distortions of one form upon the mountain-crest, a solitary shadow- the shadow of a man! lux i stood erect. i found myself unhurt. i turned. i lifted up mine eyes. behold! the hill! the apex of the colossal pyramid is crowned by a stern silent figure, cut in sharp silhouette against the orb of the sun. i cried aloud: hail unto thee, o star that art the sun, star that mountest the height of the heavens! but my heart answered m

amethyst lotus with a sapphire corolla. lo! from his eyes flow tears of mingled sorrow and joy, of the heart of the master get any book for free on: www.abika.com 6 joy that burns up sorrow, and with these tears he smites the barren rock beneath his feet. it melts like wax at the touch; roses spring up and twine about his limbs. around him are four living creatures, begotten of his will, so that the mountain might glow with the life that flows through him. there is a tawny lion, from whose mouth drops honey. he roars aloud, and the word thereof is this: the wrath of the master is the energy of love. there is a buffalo cow, grey-blue, whose udders overflow with milk, and her lowing means: the work of the master is the nourishment of life. there is a babe, that with his tiny hands presses o

e dawn of the aeon, thou hast divined aright and profited in thy being by the law of thelema. for the law is a just law; it demandeth not the crooked knee of slavery, and the bowed head of shame. nay, shouldst thou speak even to the god of gods, stand thou erect, that thou mayest be one with him by love, as he most surely willeth. with that word, the walls of the little chamber in the temple upon the mountain-top fell suddenly away from about me, and i found myself alone in a desert place, strange and remote. and of that which befell me there may i not now speak. for there is a beauty which hath no fitter ornament than silence. oz: liber lxxvii "the law of the strong: this is our law and the joy of the world" al. ii. 21 "do what thou wilt shall be the whole of the law" al. i. 40 "thou has

ALEISTER CROWLEY THE I CHING

men kindly, they've their uses. wed not loose women, only that they know. chains bind the ignorant, and sorrows flow. yet- the great fool! simplicity's good glow! protect the ignorant from all abuses! 5 the hsu hexagram moon of lingam- hsu: patience; be sincere; success will gleam firmness brings fortune, thou mayest cross the stream. wait, constant, in the border of the land. wait, slandered, by the mountain torrents sand. ah! shun its mud, or mischief is at hand. still wait, midst blood. forth from cavern hie! still wait, at festival- oh firmly stand. three guests come helping; greet them courteously. 6 the sung hexagram lingam of moon- sung: strife: be cautious; seek not the extreme. seek help from friends, and do not cross the stream. perpetuate not strife, though slandered thou. o'erm

ALEISTER CROWLEY THE LOST CONTINENT

s 'wrong' is given as 'phph' moving the jaw from right to left. wiping the brown with 'phph' means 'hot, hollowing the hands over the mouth 'fire, striking the throat 'to die' so that each 'radicle' may have hundreds of gesture-derivatives. grammar, by the way, hardly existed, the quick apprehension of the atlanteans rendering it unnecessary. these two men then departed to a cavern on the side of the mountain just above the cliff, and there for a year they remained, speaking the language and carving it symbolically upon the rock. at the end of the year they returned; the elder is sacrificed and the younger returns with a volunteer, usually one who wishes to expiate a fault, and teaches him the language. during his visit he observes whether any new thing needs a name, and if so he invents i

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ad, set, satan, sat (equals "being" in sanskrit, south. he is then the sun, one point concentring space, as also is any other star. the word abrahadabra is from abrasax, father sun, which adds to 365. for the north-south antithesis see fabre d'olivet's "hermeneutic interpretation of the origin of the social state in man. note "sax" also as a rock, or stone, whence the symbol of the cubical stone, the mountain abiegnus, and so forth. nu is also reflected in naus, ship, etc, and that whole symbolism of hollow space which is familiar to all. there is also a question of identifying nu with on, noah, oannes, jonah, john, dianus, diana, and so on. but these identifications are all partial only, different facets of the diamond truth. we may neglect all these questions, and remain in the simplicit

every star' when we come to consider the character of those stars, his 'friends' or sympathetic ideas grouped about him, who are 'hermits' individualities eternally isolated in reality though they may appear to be lost in their relations with external things. al ii,24 "behold! these be grave mysteries; for there are also of my friends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with b

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

ALEISTER CROWLEY EQ I 1

alive for evermore and hath the keys of hell and of death. ay! your tiphereth man, child of mercy and justice, looks deeper than the skin! but he seems a ridiculous object enough both to the malkuth man and to the kether man. still, he's the most interesting man there is; and we all must pass through that stage before we get our heads really clear, the kether-vision above the clouds that encircle the mountain abiegnus. ix running and returning, like the cherubim, we may now resume our attempt to drill our hunchback friend into a presentable soldier. the digression will not have been all digression, either; for it will have thrown a deal of light on the question of the limitations of scepticism. we have questioned the malkuth point of view; it appears absurd, be it agreed. but the tiphereth

rings from the thicket, and a lamb lies sweltering in its blood; then an oaken cudgel is 185 raised, and hermas has dashed out the brains from betwixt those green, glittering eyes. there now at his feet lie the dead and the dying; and man wonders at the writhing of the entrails and the bubbling of the blood. see! now he gathers in his flock, and drives them to a dark cavern in the sloping side of the mountain; and when the moon is up he departs, speeding to his sister the sorceress to seek of her balsams and herbs wherewith to stanch his wound and to soothe the burning scratches of the wolf's claws. there under the stars, whilst the bats circle around the moon, and the toad hops through the thicket, and the frogs splash in the mere, he whispers to her, how green were the eyes of the wild w

aying between the gates of light and darkness under the shadow of the three of the knowledge of good and evil, whose fruits are death; yet none that have not tasted thereof can tell whether they be sweet or bitter to the tongue. therefore all must pluck and eat and dream. but when the time cometh for the mystic child to be born, they shall awake, and with eyes of fire behold that on the summit of the mountain in the centre of the garden there groweth the tree of life. now round the trunk of the tree and the lower branches thereof there twines a woman, wild, wanton, and wise; whose body is as that of a mighty serpent, the back of which is vermilion, and the belly of red-gold; her breasts are purple, and from her neck spring three heads. and the first head is as the head of a crown d princes

ALEISTER CROWLEY EQ I 5

cially in ecstasy, and the spear is attachment) and now there dawns the scene of the crucifixion; but the crucified one is an enormous bat, and for the two thieves are two little children. it is night, and the night is full of hideous things and howlings. and an angel cometh forth, and saith: be wary, for if thou change so much as the style of a letter, the holy word is blasphemed. but enter into the mountain of the caverns, for that this (how much more then that calvary which mocks it, as his ape mocks thoth) is but the empty shell of the mystery of zen. verily, i say unto thee, many are the adepts that have looked upon the back parts of my father, and cried "our eyes fail before the glory of thy countenance" and with that he gives the sign of the rending of the veil, and tears down the v

is but the empty shell of the mystery of zen. verily, i say unto thee, many are the adepts that have looked upon the back parts of my father, and cried "our eyes fail before the glory of thy countenance" and with that he gives the sign of the rending of the veil, and tears down the vision. and behold! whirling columns of fiery light, seventy-two. upon them is supported a mountain of pure crystal. the mountain is a cone, the angle of the apex being sixty degrees. and within the crystal is a pyramid of ruby, like unto the great pyramid of gizeh. i am entered in by the little door thereof, and i am come into the chamber of the king, which is fashioned like unto the vault of the adepts, or rather it is fitting to say that the vault of the adepts is a vile imitation of it. for there are four si

nd shutteth itself up as the cross that is bent into the cube. and this is the comedy of pan, that is played at night in the thick forest. and this is the mystery of dionysus zagreus, that is celebrated upon the holy mountain of kithairon. and this is the secret of the brothers of the rosy cross; and this is the heart of the ritual that is accomplished in the vault of the adepts that is hidden in the mountain of the caverns, even the holy mountain abiegnus. and this is the meaning of the supper of the passover, the spilling of the blood of the lamb being a ritual of the dark brothers, for they have sealed up the pylon with blood, lest the angel of death should enter therein. thus do they shut themselves off from the company of the saints. thus do they keep themselves from compassion and fr

oice: thou knowest not how the seven was united with the four; much less then canst thou understand the marriage of the eight and the three. yet there is a word wherein these are made one, and therein is contained the mystery that thou seekest, concerning the rending asunder of the veil of my mother. now there is an avenue of pylons (not one alone, steep after steep, carved from the solid rock of the mountain; and that rock is a substance harder than diamond, and brighter than light, and heavier than lead. in each pylon is seated a god. there seems an endless series of these pylons. and all the gods of all the nations of the earth are shown, for there are many avenues, all leading to the top of the mountain. now i come to the top of the mountain, and the last pylon opens into a circular ha

uction of reason by internecine conflicts in the course of redemption. and their dwelling places, let them forget their names (this is, the arising of nemo) the work of man and his pomp, let them be defaced (that is, in the great work man must lose his personality) his building, let it be a cave for the beast of the field("his building" means the vault of the adepts, and the "cave" is the cave of the mountain of abiegnus, and the "beast" is he upon whom babalon rideth, and the "field" is the supernal eden) confound her understanding with darkness (this sentence is explained by what has been said concerning binah) for why, it rejoiceth me concerning the virgin and the man (kelly did not understand this call at all, and he would not believe this sentence was written so, for it seemed to cont

ALEISTER CROWLEY EQUINOX EQ I 1 2

etly to the cemetery,"i will await him here! so, therefore, there is one place, o thou thief of my heart's love, adonai, to which thou must come at last; and that place is the tomb in which lie buried all my thoughts and emotions, all that which is "i, and me, and mine. there will i lay myself and await thee, even as our father christian rosenkreutz that laid himself in the pastos in the vault of the mountain of the caverns, abiegnus, on whose portal did he cause to be written the words,"post lux crucis annos patebo. so thou wilt enter in (as did frater n. n. and his companions) and open the pastos; and with thy winged globe thou wilt touch the rosy cross upon my breast, and i shall wake into life the true life that is union with thee. so therefore perinde ac cadaver i await thee. 12.43

ALEISTER CROWLEY EQUINOX EQ I 2 2

g enough" says a fourth "i have no chart "my business won't let me "my wife is against it" thus god enters the heart of man in a thousand forms and tempts man as he tempted eve in the garden of eden, and abraham in the land of moriah. but the strong man replenishing his wallet, and filling his flask, girds a goat-skin about him, and taking his staff sets forth on his great travel to the summit of the mountain of god; and curious to relate, and terrible to tell, the whole length of that wizard way satan follows behind him in the form of a sleuth-hound ever tempting him from the right path. now he is overcome by a great loneliness, he is cold, he is hungry, he thirsts; the skyline he had thought the summit is but a ridge, and from it he sees ridge upon ridge in endless succession above him

ur legs tremble and give way under you, crawl on, crawl on if on all fours, and clench your teeth 229 and say "i will; but on! and on! and on! and behind you tireless strides along that old grey hound ever breathing forth temptations upon you; filled with crafts, and subtleties, and guiles, ever eager to lead you astray, ever ready to guide you back. and presently so great grows the loneliness of the mountain that his very companionship becomes as a temptation to you, you feel a friendliness in resisting him, a burning hope that he will continue to tempt you, that his temptations and his mocking words are better than no words at all. this only happens far far up the mountain slope, some say not so far from the summit; but take heed! for at this stage there is a great precipice, and those w

ution redoubled, step two abreast, the way winds narrowly) not a wit troubled back to his studies, fresher than at first, fierce as a dragon he (soul-hydroptic with a sacred thirst) sucked at the flagon" 234 plunging into the "tenebrae" of transcendental physics, he sought the great fulfilment, and unknowingly in the exuberance of his enthusiasm left the broad road of the valley and struck out on the mountain-track towards that ultimate summit which gleams with the stone of the wise, and whose secret lies in the opening of the "closed eye- the consuming of the darkness. he who dismisses paracelsus with a twopenny clyster, or raymond lully with a sixpenny reprint, is not a fool, no, no, nothing so exalted; but merely a rabbit-brained louse, who, flattering himself that he is crawling in the

sate or paganini; for there will be discord and confusion of sound. so now, as we start upon the first visions of p. we find chaos piled on chaos, much struggling and noise, a roaring of wild waters in the night, and then finally, melody, silence and the communication of the mystic books of v.v.v.v.v. 301 let us now trace his progress in search of the stone of the philosophers, which is hidden in the mountain of abiegnus. there are eighteen recorded visions33 between the commencement of november and the end of december 1898, but as there is not sufficient space to include them all, only six of the most interesting will be given. being all written in his private hieroglyphic cipher by frater p, we have been obliged to re-write them completely, and elaborate them. no. 5.34 "after fervent pra

ALEISTER CROWLEY EQUINOX EQ I 2

hout prejudice. some, too, have raised weapons against us, thinking to hurt us. but malice is only the result of ignorance; let them examine us, and they will love us. the sword is not yet forged that can divide him whose helmet is truth. nor is the arrow yet fledged that will pierce the flesh of one who is clothed in the glittering armour of mirth. so here, and now, 2) and with us; he who climbs the mountain we point out to him, and which we have climbed; he who journeys by the chart we offer to him, and which we have followed, on his return will come in unto us as one who has authority; for he alone who has climbed the summit can speak with truth of those things that from there are to be seen, for he knows. but he who stands afar off, and jests, saying "it is not a mountain, it is a clou

ALEISTER CROWLEY EQUINOX EQ I 3 2

nswer the whole symbolism of the vault is explained. thus, the name of the founder signifies the rose and cross of christ, the fadeless rose of creation, the immortal cross of light. the vault itself represents the tomb of osiris onnophris, the justified one. its seven sides the seven lower sephiroth, the seven days of creation, and the seven palaces. it is situated in the centre of the earth, in the mountain of the caverns, the mystic mountain of abiegnus; which is the mountain of god in the centre of the universe, the sacred rosicrucian mountain of initiation. the meaning of abiegnus is explained as follows by the "third adept] illustration on page 209 described "diagram 60. the temple in the opening and first point of the 5= 6 ritual" this is a rectangle of approximate 6x8 proportion, s

of the room is a longer rectangle, below all the others and marked "other members. finally, at the bottom of the left side is a thin rectangle to indicate a closed door marked "entrance. it is abi-agnus, lamb of the father; it is, by metathesis, abi-genos, born of the father; bia-genos, strength of our race; and the four words make the sentence "abiegnus, abi-agnus, abigenos, bia-genos" abiegnus, the mountain of the lamb of the father, born of the father, and the strength of our race [the key to the vault, the rose and cross,2 is then explained as resuming within itself the life of nature, and the powers hidden in the word i. n. r. i. another form of the rose and cross, the crux ansata, is shown to represent the force of the ten sephiroth in nature, divided into a hexad and tetrad. the ova

d as is the staff of the flail, top section aries, over intersection taw, below intersection capricorn, bottom hay [this explanation being finished, the "chief adept" leads the aspirant to the diagram of the mystic titles and grades, and says] this is the symbolic mountain of god in the centre of the universe, the sacred rosicrucian mountain of initiation, the mystic mountain of the caverns, even the mountain of abiegnus [this diagram shows a mountain crowned with light, and surrounded with darkness. at its base is the wall of secrecy, whose sole gate is formed by the two pillars of hermes. the ascent of the mountain is made by the serpent of wisdom. the explanation of this diagram being concluded, the "second" and "third "adepts" remove the altar, and the "chief adept" completes the third

f the sun and the angel, which through their greater glory blinded his understanding from the true way, and appeared to him not as light but as darkness. his present position seemed so clear to him that its very clearness would also have blinded him as it has so many others, had he not slain the incubus of the supreme, and sought a greater independence by refusing to look at the clouded summit of the mountain whilst the lower slopes were unclimbed. instead he said to himself, the next step is god to me, ay! god, and very god of very god: there is no other god than he.30 thus through the strength of the eagle, whose eyes scorn the fire of the sun, did he learn to conquer 235 hod, the splendour of the mighty waters, the ever-flowing and fluctuating desires of life, which contains all the col

an high mountain. the many dragons and guardians i was able to overpower by "authority" now the mount was of glistening whiteness, exceeding white as snow: yet dead and unluminous. and i beheld a vision, even like unto that of the universal mercury;48 and i learnt that i myself was sulphur and unmercurial. now having attained the mercurialising of my sulphur i was able (in my vision) to fecundate the mountain (of salt. and it was instantly transmuted into gold. what came ye out into the wilderness for to see? no: into living, glowing, molten light: the light that redeemeth the material world! so i returned: having difficulty to find the earth. but i called on s.r.m.d. and v.n.r. who were glad to see me; and returned into the body: to waste the night in gibing at a foolish medico (it is wor

ALEISTER CROWLEY EQUINOX EQ I 3 3

t not to be suspected. does ever a neighbour kill a neighbour in that way, for such a vague reason? it is sheer madness. madness. madness "and i will tell you something else. the man they have arrested has probably been a witness to the murder. he may have some secret longing for a period of suffering. he may want a cure for his soul; and that may be the reason why he does not do anything against the mountain of evidence which is slowly being heaped against him "i have just had to leave this letter in order to see that a couple of nice crisp cabbages do not during their ebullition throw too much water over the gas-stove. and as i return to you it occurs to me that you may know the great masterpiece of dostoievsky. i have only read it in the french 'crime et ch timent' they call it. well, t

sunset, who deckest the snow-capped mountains with red roses, and strewest white violets on the curling waves. 9. o thou sovran diadem of crown d wisdom, whose work knoweth the path of the sylphs of the air, and the black burrowings of the gnomes of the earth. i know thee! o thou master of the ways of life, in the palm of whose hand 20 all the arts lie bounden as a smoke-cloud betwixt the lips of the mountain. 10. o thou sovran lord of primaeval baresarkers, who huntest with dawn the dappled deer of twilight, and whose engines of war are blood-crested comets. i know thee! o thou flame-crowned self-luminous one, the lash of whose whip gathered the ancient worlds, and looseth the blood from the virgin clouds of heaven. 11. o thou sovran moonstone of pearly loveliness, from out whose many eye

arch thee, for thou art everywhere; lo! though i wed the flaming circle to the enshrouded square, there still shall i find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 9. o thou unity of all things: as the earth that holdeth all precious jewels in her heart, so art thou, o god my god. i cannot spoil thee, for thou art everywhere; lo! though i burrow as a mole in the mountain of chaos, there still shall i 53 find thee, thou unity of unities, thou oneness, o thou perfect nothingness of bliss! 10. o thou unity of all things: as the pole-star that burneth in the centre of the night, so art thou, o god my god. i cannot hide thee, for thou art everywhere; lo! though i turn from thee at each touch of the lodestone of lust, there still shall i find thee, thou uni

ore thee, iao! o thou burning rapture of girls, that disport in the sunset of passion! i adore thee, evoe! i adore thee, iao! o thou molten ocean of stars, that art a crown for the forehead of day! i adore thee, evoe! i adore thee, iao! o thou little brook in the hills, like an asp betwixt the breasts of a girl! i adore thee, evoe! i adore thee, iao! o thou mighty oak of magic, that art rooted in the mountain of life! i adore thee, evoe! i adore thee, iao! o thou sparkling network of pearls, that art woven of the waves by the moon! i adore thee, evoe! i adore thee, iao! o thou wanton sword-blade of life, that art sheath d by the harlot call'd death! i adore thee, evoe! i adore thee, iao! o thou mist-clad spirit of spring, that art unrob'd by the hands of the wind! i adore thee, evoe! i ado

ALEISTER CROWLEY EQUINOX EQ I 3

r his long fasts and his assiduous prayers, weave the noblest dances, gaze on him with their softest glances and their most dazzling smiles; the divine apollo, master of all knowledge (that of francavilla, of albert d rer, of goltzius, or another_ what does it matter? is there not an apollo for every man who deserves one, caresses with his bow his most sensitive strings; below him, at the foot of the mountain, in the brambles and the mud, the human fracas; the helot band imitates the grimaces of enjoyment and utters howls which the sting of the poison tears from its breast; and the poet, saddened, says to himself "these unfortunate ones, who have neither fasted nor prayed, who have refused redemption by the means of toil, have asked of black magic the means to raise themselves at a single

ALEISTER CROWLEY EQUINOX EQ I 4 2

eing the unity of subject and object, a new world is revealed. sam dhi is but an expansion of this, so far as i can see. the slaying of any of these thoughts often leaves their echoes gradually dying away. now that we have come to the end of this long chapter, let us turn back on the upward slope and survey the road which winds beneath us, and lose not heart when but little of it can be seen, for the mountain's side is steep, and the distance from our last halting-place seems so short, not on account of our idleness, but because of the many twists and turnings that the road has taken since we left our last camp below, when the sun was rising and all was golden with the joy of great expectations. for, in truth, we have progressed many a weary league, and from this high spot are apt to misju

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

ALEISTER CROWLEY EQUINOX EQ I 4

d conduct (s lam, faith (saddh, perseverance (viriyam, mindfulness (sati) and meditation (sam dhi, all of which rather than being separate states are but qualities of the one state of meditation at various stages in that state of sam dhi which n gasena calls "the leader "all good qualities have meditation as their chief, then incline to it, lead up towards it, are as so many slopes up the side of the mountain of meditation."223 just a yama, niyama, pr n yama, praty h ra, dh ran and dhy na are of sam dhi. further n gasena says "cultivate in yourselves o bhikkhus, the habit of meditation. he who is established therein knows things as they really are."224 under faith, is classed tranquillization (sampas dana) and 142 aspiration (sampakkhandana. under perseverance, the rendering of support- te

ALEISTER CROWLEY EQUINOX EQ I 6 2

ake as sunlight on the lake: they hiss, they glisten on her bosom bare. o maiden, maiden queen! the lightning flows between thy mounting breasts, too magically fair. draw me, o draw me to a dreaming death! send out thine opiate breath, and lull me to the everlasting sleep, that, closing from the kisses of disdain to ecstasy of pain, i may sob out my life into their dangerous deep. who cometh from the mountain as a tower stalwart and set against the fiery foes! who, breathing as a jasmine-laden bower? who, crowned and lissome as a living rose? sharp thorns in thee are set; in me, in me beget the dolorous despair of this desire. thy body sways and swings above the tide of things, laps me as ocean, wraps me round as fire! ye elemental sorceries of song, surge, strenuous and strong, seeking de

il divides the temple from the congregation" 65 the rite of sol leo "parts the outermost veil, and advancing, recites chorus from "atalanta in calydon" before the beginning of years there came to the making of man. etc. his life is a watch or a vision between a sleep and a sleep["returns. a pause" aries. 333-333. leo. 333-333. aries. brother leo, what is the place? leo. the temple of the sun upon the mountain of abiegnus! aries. brother leo, what is the hour? leo. sunset! aries. it is the hour of sacrifice. leo. brother aries, what is the sacrifice? aries. it is hidden from me["silence" sol. 1-22-22-1. aries. hark! it is the summons of the king. leo. it is the lord of heaven that awakens the children of the light["they draw the veil- full light- and kneel" aries. let us adore the exalted o

andean reed [libra "returns" 84 venus. 7777777. saturn. amen. venus. 333-1-333. saturn. amen. venus. 1-55555-1. libra "and" pisces. amen. venus. brother saturn, what is the hour? saturn. twilight. venus. sister pisces, from whose house are we come out? pisces. from the house of death. venus. brother taurus, what is stronger than death? taurus. love. venus. brother libra, what is the place? libra. the mountain of venus, that hangeth from the navel of the universe over the great abyss. venus. let us celebrate the rite of venus [luna "plays a waltz tune. the" probationers "dance together] venus. children of love, what is the hour? all["a confused murmur] it is the hour of love [all "sink down together. the lights go out. a long pause] 85 part ii venus("awakening) 333-1-333["venus is brilliant

libra. in what you will. taurus. thy will, our lady, and not ours be done! pisces. mistress, let the adorations be performed! libra. children, array yourselves before me, and rejoice in the adorations of my beauty["they form, each with his partner" libra "disappears behind veil" taurus "recites invocation] taurus. salutation to hathor, holy cow in the pastures of evening. salutation to hathor, in the mountain of the west; in the land of perfect peace, salutation. 86 a devouring fire is thy soul, and the corpses of the dead are enkindled at thy breath. salutation to hathor, the child of isis and of nephthys! salutation to hathor, the bride of apis, of apis that hath the beetle upon his tongue! a devouring fire is thy soul, and the corpses of the dead are enkindled at thy breath. salutation

is am i, and from my life are fed all showers and suns, all moons that wax and wane; all stars and streams, the living and the dead, the mystery of pleasure and of pain. 87 i am the mother! i the speaking sea! i am the earth and its fertility! life, death, love, hatred, light, darkness, return to me- to me! hathoor am i, and to my beauty drawn all glories of the universe bow down, the blossom and the mountain and the dawn, fruit's blush, and woman, our creations's crown. i am the priest, the sacrifice, the shrine, i am the love and life of the divine! life, death, love, hatred, light, darkness are surely mine- are mine! venus am i, the love and light of earth, the wealth of kisses, the delight of tears, the barren pleasure never come to birth, the endless, infinite desire of years. i am th

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

ALEISTER CROWLEY EQUINOX EQ I 6

er fallen from the other side of time and space the tedious tide. lie there, lie there, and let me bleed to death in the breath of the murderous mouth! 45 ii the snow maiden "to margaret callaghan" my love is like the lucent globes that drip from lips of cool crevasses, to clothe them with the virgin robes of mosses, flowers, and grasses. o spheres compact of fire and dew, lamps of the hollows of the mountain, what dream angelic fathered you on what celestial fountain? nay! but i lay on lower earth stagnant in sunless meres! the prison of monstrous spawn, detested birth- behold me rearisen! it was yon fierce diurnal star that licked me up with his huge kisses, and dropped me in his rain afar upon these frore abysses! yea! as i press to the cool moss my mouth, and drink at its delirious del

ver ray, that is lighted by the ray of gold "he" how many roofs hath the ark "i" one "he" thou must pass through this one. yet thou lookest eagerly upon the four walls of the ark "i" i seek a door "he" the door is in the roof "i" lead me to it, i pray thee "he" fix thine eyes upon it "i" sir, i will. yet i pray thee to tell me thy name "he" thou didst know it of old, didst thou not "i" the son of the mountain "he" the stone of the crossways "i" it is enough. let me fix mine eye upon the door "he" it is well. then i obeyed him, and in that obedience forgot him. for though mine eye wandered often, and although once the planks beneath me threatened to give way and plunge me once more into the stream, yet i strove as a man may. then, mine eye being accustomed to the gloom, i beheld by my side

thou mayst have sidi omar left, thy dear lord. and othman, and akbar, and mohammed! laylah. sliman is my first-born. fatma. ay, he is not like his brothers. he is square and solid-set. he is more like the cedar than the palm. laylah. sidi omar's mother was a princess from lebanon. fatma. he is silent and stern. laylah. sidi omar's father was the holiest man of syria. he lived alone forty years in the mountain. fatma. he is relentless in anger, and obeys not. one would say there was christian blood in him. laylah. on the night of his begetting there was christian blood on sidi omar's hands. fatma. he is as fair as a christian. laylah. the men of sidi omar's tribe are white men, thou wizened old black witch. fatma. ah! sidi omar! sidi omar! sidi omar! happy the prince whose wife is as faithf

ALEX SANDERS THE KING OF THE WITCHES

recognize wild thyme, rosemary and pimpernel from the book in which his grandmother had pressed leaves, ferns and flowers during. her youth in the foothills of snowdon. as a 17 girl she had belonged to a coven of four witches who were ardent 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 p

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

symbolism is held true in the bible where the angel guards the treasure, and drives man forth in search of another way of entrance, thus forcing him through the cycle of rebirth until he finds the portal of initiation. this portal is occultly regarded as freed from the intervention of the sword as man has developed the ability to soar and mount as an eagle on wings. law 5. the symbol for this is the mountain with a goat standing on the summit, and again an astrological sign, that of capricorn, can be noted. all hard places can be surmounted, and the summit reached by the "divine goat" symbol of the group, viewed as a unit. law 6. the symbol contains a flaming rosy sun with a sign in the centre a sign symbolising the union of fire and water; below this sign is found a hieroglyphic which ma

he working of the law of karma. 2. the burning-ground of the dead personality which lies between the hall of learning and the hall of wisdom. it is found upon the shores of the river of life and has to be passed prior to the third initiation. 3. the burning-ground which is found when a man is ready to pass out of the hall of wisdom as a full adept. it is a triple burning-ground and is found "upon the mountain top, being kept alive and flaming by all the winds of heaven" it is responsible for the destruction of the egoic or causal body. the third produces a spiritual alchemicalisation, whereas the other two produced results in the objective or form side and the subjective or consciousness aspect of his triple nature. when these three burning grounds are passed then the adept is prepared for

ALICE A BAILEY05 THE LIGHT OF THE SOUL

body from the throat to the diaphragm. the holy of holies is the head where is the throne of god, the mercy seat, and the overshadowing glory. when these three aspects of freedom have been gained and the man is no longer dominated by the water, the mire or physical plane life, then "the power of ascension" is gained and he can ascend into heaven at will. the christ or spiritual man can stand upon the mountain of ascension, having passed through the four crises or points of control from the birth to the crucifixion. thus the "udana" or upward life becomes the controlling factor and the downward life no longer dominates. 40. through subjugation of the samana, the spark becomes the flame. this sutra is one of the most beautiful in the book and the translation by charles johnston should here b

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

student and of an aspirant to that expansion of consciousness which is for me the next step forward. what i say of truth alone is of moment; the inspiration and help i can accord to any pilgrim on the path is alone vital; that which i have learned through experience is at the disposal of the earnest aspirant; and the wideness of the vision which i can impart (owing to my having climbed higher up the mountain than some) is my main contribution. upon these points the students are at liberty to ponder, omitting idle speculation as to the exact details of unimportant personalities, and environing conditions. our theme is to be that of the magic of the soul, and the key thought, underlying all that may appear in this book, is to be found in the words of the bhagavad gita which runs as follows

nd of being governed by a force which acts apparently with an unavoidable pressure and thus produces group results, at the expense of the unit. this attitude of mind is inevitable until the consciousness of man can be so expanded that he becomes aware of the greater issues. when, through contact with his own higher self, he participates in the knowledge of the objective, and when through climbing the mountain of vision his perspective changes and his horizon enlarges, he comes to the realisation that a law is but the spiritual impulse, incentive and life manifestation of that being in which he lives and moves. he learns that that impulse demonstrates an intelligent purpose, wisely directed, and based on love. he then himself begins to wield the law or to pass wisely, lovingly and intellige

ng in the sunlight and at other times in the dark; sometimes he knows the joy of full communion and again all seems dull and sterile; his service is on occasion a fruitful and satisfying experience and he seems to be able to really aid; at other times he feels that he has naught to offer and his service is arid and apparently without results. all is clear to him some days and he seems to stand on the mountain top looking out over a sunlit landscape, where all is clear to his vision. he knows and feels himself to be a son of god. later, however, the clouds seem to descend and he is sure of nothing, and seems to know nothing. he walks in the sunlight and is almost overpowered by the brilliance and heat of the solar rays, and wonders how long this uneven experience and the violent alternation

the tests and expansions of the second major initiation the baptism and the final entering of the stream. metaphorically speaking, the experience that lies ahead upon the path is covered in the following esoteric phrases "when the stream enters the river of life, its passage can be traced for a short moment and then is lost. when the currents of the sentient life meet where the river passes round the mountain's massive foot, then one vast stream is seen which floweth north" the symbology of this is apparent, and can be also used to depict the flow of the two currents ida and pingala and their blending in the river of energy that mounts to the head. there is the meeting place, and there the sacrifice, enacted upon the mount of golgotha (the place of the skull. in considering the sentient bo

he forms built and the work accomplished. the devas build and humanity breaks and through the shattering of the forms man learns through discontent. thus is acquiescence in the work of the greater builders achieved. pain is that upward struggle through matter which lands a man at the feet of the logos; pain is the following of the line of the greatest resistance and thereby reaching the summit of the mountain; pain is the smashing of the form and the reaching of the inner fire; pain is the cold of isolation which leads to the warmth of the central sun; pain is the burning in the furnace in order finally to know the coolness of the water of life; pain is the journeying into the far country, resulting in the welcome to the father's home; pain is the illusion of the father's disowning, which

rain pours down, it dissipates the mist, it washes clean the form and clears the atmosphere "thus forms are seen and sounds are heard, though dim as yet, for loud the thunder roars and heavy is the sound of failing rain. but now the sky is seen; the sun breaks forth and in between the drifting clouds, expanses of the blue of heaven cheer the tired eyes of the disciple "let the magician stand upon the mountain top. beneath him in the valleys and the plains, water and streams and clouds are seen. above him is the blue of heaven, the radiance of the rising sun, the pureness of the mountain air. each sound is clear. the silence speaks with sound" then come the highly significant phrases which give the picture of the consummation "let the magician stand within the sun, looking from thence upon

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

however, more or less in power where the human family is concerned, for there is a numerical alliance between the fourth ray, the fourth creative hierarchy, or the human monads, and the fourth kingdom in nature. his power is always consequently active. the perceiver on the way the link between the three and three the divine intermediary the hand of god the hidden one the seed, that is the flower the mountain whereon form dies the light within the light the corrector of the form the one who marks the parting of the way the master the dweller in the holy place the lower than the three, the highest of the four the trumpet of the lord. the aphorisms connected with this fourth ray are not easy of comprehension. they require an exercise of the intuition and are conveyed by six short and excessi

s are the sword and the cross. after these preliminary remarks, which are intended to indicate the magnitude of the subject, we- 53- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust shall now proceed to an analysis of the three rays which still remain to be considered. the fifth purpose of deity ray v. concrete knowledge or science the thunders crash around the mountain top; dark clouds conceal the form. the mists, arising from the watery sphere, serve to distort the wondrous. found within the secret place. the form is there. its note is sounding forth. a beam of light illuminates the form; the hidden now appears. knowledge of god and how he veils himself finds consummation in the thoughts of man. the energies and forces receive their secret names, r

ndous sacrifice and effort thus involved are paralleled only by the life of the buddha, and this is one of the reasons why, in this fifth race, love and mind must eventually and mutually reveal each other. some of the names given to the lord of this ray are as follows: the revealer of truth the great connector the divine intermediary the crystallizer of forms the three-fold thinker the cloud upon the mountain-top the precipitator of the cross the dividing sword the winnower of the chaff the fifth great judge the rose of god the heavenly one the door into the mind of god the initiating energy the ruler of the third heaven the guardian of the door the dispenser of knowledge the angel with the flaming sword the keeper of the secret the beloved of the logos the brother from sirius the master o

though it may appear to be, is a guarantee of his divinity. stage by stage we slowly make our approach to the goal of conscious and intelligent awareness. step by step we are mastering matter and making more adequate the mechanism of awareness and of contact. little by little we (and by that i mean the human family, as a whole) are approaching the "place of recognition" and are preparing to climb the mountain of vision. if aspirants but realised the wonders of that revelation, and if they grasped the magnificence of the reward given to their efforts, we would have less failure, more courage, a greater and steadier achievement, and consequently a more rapidly illumined world. the scope of that imparted vision warrants careful study, and the proffering of the divine ambition to the soul for

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

, these five personalised aspects of the universal myth, may have for us, as individuals, more than an historical and personal interest? is it not possible that they may embody some experience and some initiated undertaking through which many christians may now pass, and thus obey his injunction to enter into new life? must we not all be born again, baptised into the spirit, and transfigured upon the mountain top of living experience? does not the crucifixion lie ahead for many of us, leading on to the resurrection and the ascension? and is it not also possible that we have interpreted these words in too narrow a sense, with too sentimental and ordinary an implication, whereas they may indicate to those who are ready a special way and a more rapid following in the footsteps of the son of g

istory. up to the present- 30- from bethlehem to calvary copyright 1998 lucis trust history has been preparatory. the race is only today, for the first time ready to take the great step on to the path of discipleship and of purification which precedes the path of initiation. individuals have ever emerged out of the rank and file and lifted themselves to the pinnacles of attainment, and so climbed the mountain of initiation. but today this becomes possible for the many. the voice of those who have achieved, the clarion call of those who are initiate in the mysteries of the kingdom of god, make the new step possible. the moment is unique and urgent. the call is to the individual but also, for the first time in history, it is sounded in the ears of the crowd, because the crowd is ready to res

he next unfolding glory. following the vision, as that followed initiation, comes a renewed cycle of test and of difficulty. the truths revealed and the revelation accorded have to be worked out in the experience of daily life. moments of assimilation and reflection must succeed the periods of exaltation and of vision. unless there is a practical experience of that which is known, it remains upon the mountain top of revelation. finally, every initiation leads to expanded service. practical spiritual living must follow the moments on the mountain top. self and its attainment must be forgotten in service to others. from this there is no escape. every pinnacle of achievement is followed by a cycle of testing. every new revelation grasped and appropriated has to be adapted to the needs of a co

e work, we read that "he went down with them (his parents, and came to nazareth (the place of renewed consecration, and was subject unto them. and jesus increased in wisdom and stature, and in favour with god and man."64 frequently in the gospel story, we find the word "down" occurring. christ went with his mother "down into egypt; he went "down to nazareth; and again and again he comes down from the mountain-top or from the place of solitude to do his duty among men. after the hidden experience in egypt (for no account of this is given to us in the bible, and after the revelation in the temple and the acceptance of the task to be accomplished, christ returns to the place of duty. in this case, and after the birth initiation, for a period of thirty years, we are told, he functioned as a ma

o far he was successful. now he faced another initiation and a further expansion of consciousness. these initiations, to which he subjected himself on our behalf, and to which we may all in due time aspire, constitute in themselves a living synthesis of revelation which it may profit us to study before we consider the detail of the stupendous revelation which was accorded to the three apostles on the mountain-top. three of these crises are perhaps of greater significance than has hitherto been grasped by humanity, which is prone to lay the emphasis mainly upon one of them only, the crucifixion. one wonders sometimes whether the other tremendous experiences through which christ passed would have been relatively overlooked in favour of the crucifixion had the epistles never been written and

all its beauty. then we pass to a "joyful resurrection" and to that eternal identification with god which is the everlasting experience of all who are perfected. we might depict the process as follows: 1st initiation 3rd initiation 5th initiation new birth transfiguration resurrection initiation revelation completion beginning transition consummation appearance quality l ife this is the first of the mountain experiences. we have had the cave experience and the stream initiation. each of them has done its work, each revealing more and more divinity in the man, christ jesus. the experience of christ, as we have been seeing, was to pass from one process of at-one-ment to another. one of the prime objectives of his mission was to resolve the dualities in himself, producing unity and synthesis

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

a condition of such complete aloneness that the horror of the great blackness will settle down upon us. but when that pall of blackness is lifted and the light again pours in, the disciple sees that all that was grasped and treasured, and then lost and removed, has been restored, but with this difference that it no longer holds the life imprisoned by desire. we are treading the way that leads to the mountain top of isolation, and will find it full of terror. upon that mountain top we must fight the final battle with the dweller on the threshold, only to find that that too is an illusion. that high point of isolation and the battle itself are only illusions and figments of unreality; they are the last stronghold of the ancient glamour, and of the great heresy of separateness. then we, the

s shame, his fear, his hopelessness and his despair. he uttered words of surety and faith in life, and light and god, in love and understanding. his tunnel disappeared. he noticed not its loss. upon the playground of the world he stood with many fellow-players, wide to the light of day. in the far distance stood a mountain blue, and from its summit issued forth a voice which said 'come forward to the mountain top and on its summit learn the invocation of a saviour' to this great task the follower, now a leader, bent his- 106- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust energies. he still pursues this way" the direction of ray vii "under an arch between two rooms, the seventh magician stood. one room was full of light and life and power, of sti

ord which opens wide the gate of life. he stands before the angel and takes away his sword, releasing thus the angel unto a higher task. he himself guards the doorway into the holy place. he died. he entered the strife. he learnt the way of service. he stands before the door" 5. the law of group progress no. 5. exoteric name. the law of group progress. esoteric name. the law of elevation. symbol. the mountain and the goat. ray energy. progressive energy. seventh ray. factor of evolution. this law begins to function and to be registered in the personal consciousness when the aspirant has achieved certain definite realisations, and knows certain ideals as facts in his experience. these might be listed in a very simple way and would then connote to the superficial student the simplest achieve

. the three stand free; and then again the mists envelop. above the clouds of earth, a sign shines forth..only the eye of vision sees this sign. only the heart at peace can hear the thunder of the voice which issues from the dark depths of the cloud. only an understanding of the law which elevates and lifts can teach the man of fire and son of water to enter into mist. from thence he climbs on to the mountain top and there again stands free. the triple freedom thus achieved has naught to do with earth, or water, or with fire. it is a freedom, triple in its kind, which greets the man who passes freely from the sphere of earth into the ocean of the watery sphere, and thence on to the burning ground of sacrifice. the sun augments the fire; it dissipates the mist and dries the earth. and thus

successful meditation need not be along the line of recognised religious effort, or produced by so-called occult revelation. they may come to him along the line of a man's chosen life activity, for there is no life activity, no vocational calling, no mental occupation and no condition which cannot provide the key to the unlocking of the door into the desired wider world, or serve to lead a man to the mountain top from which the wider horizon can be seen, and the larger vision grasped. a man must learn to recognise that his chosen school of thought, his peculiar vocation, his particular calling in life and his personal trend are only part of a greater whole, and his problem is to integrate consciously his small life activity into the world activity. it is this we call illumination for lack

ity, lying behind the glamour of the world aspiration; they all couch their desire and longing in the same symbolic forms marriage with the beloved, life in the holy city, participation in some ecstatic vision of god, adoration of some deified and loved individuality, such as the christ, the buddha, or shri krishna, walking with god in the garden of life, the garden of the lord, the attainment of the mountain top where god is to be found, and all stands revealed. such are a few of the forms in which their aspiration clothes itself and their sense of duality finds satisfaction. these ideas exist as powerful thought forms on the astral plane and they attract like magnets the aspiration of the devotee which follows century after century the same path of yearning search, imaginative expression

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

iritual place thereon, the results of the clarifying fires and the heat of purification become the all-absorbing theme of the personality and, brother of mine, the personality must be lost to sight in the "glory of the one" need i further elaborate? is not my meaning clear to you, even though to no one else? i stand with you and will continue to stand, for whether i am on the burning ground or on the mountain top, whether i am silent in the secret place or surrounded by the surging crowds of humanity, it matters not. the lessons of divine indifference, once mastered, release the soul to union with the one. surely it might be said that he whom i and you and all disciples serve, the christ, demonstrated in gethsemane his sensitivity to that lesson and also his mastering of it. note: this bro

the pursuit of an even tenor is not usually good for a disciple, if overlong perpetuated, especially at the point of evolution at which you find yourself. it is good for the aspirant who is working upon the control of the emotional body and the attaining of astral equilibrium. it is not so good for the pledged disciple whose career should have in it as did the career of the christ the valley and the mountain top experience, and the cave experience also with its loneliness and its period of introspective culture. therefore, my brother, i- 173- discipleship in the new age- volume i copyright 1998 lucis trust call you to a more dynamic living than heretofore. the attainment of the outer attitude in your chosen work has been good. the inner orientation to the soul as love, is also good. let t

f world servers, are seeking to do. let me phrase them for you without comment: 1. see your outlines clear and let no haze of any kind veil the sharpness of their contours. 2. let both aspects of the truth emerge within your consciousness the good, the bad, the true, the false, the real and the illusion. face both, for both are facts the one in time and space and the other in eternity. 3. live on the mountain top and walk there with your brothers. thus keep the vision clear above the fogs of earth. 4. fear not to speak the truth, whate'er it be. you love enough. july 1937 brother of mine: as you study your rays, the reason for the close relation between you and some of your fellow disciples will emerge into your consciousness more clearly. it is a relation not only of age-long mutual servi

ance. january 1938 my brother: the four injunctions which i gave you earlier have done their work, have they not? you see yourself more clearly now and know yourself, for you have the various aspects of yourself more definitely visioned the good, the bad, the true, the false, the real and the illusion. this clearer vision envisaging some aspects hitherto unrealised will necessitate your living on the mountain top, and in the clear air there to be found to see life true, your task and your- 209- discipleship in the new age- volume i copyright 1998 lucis trust co-disciples as they are. you have needed this more definite discovery of yourself in order to advance towards greater usefulness. some of this knowledge has come to you during the past year, awakening you to certain values, revealing

human relationships. these must be handled with- 210- discipleship in the new age- volume i copyright 1998 lucis trust impersonality, love and silence. seek to integrate others into the service of humanity by yourself standing in spiritual being and radiating love and wisdom. i repeat again for your consideration and help during the coming months the third phrase which i earlier gave you "live on the mountain top and walk there with your brothers. keep the vision clear above the fogs of earth" preserve your meditation as you are now doing. my blessing rests upon you. note: this disciple is working steadily in the tibetan's ashram. to d. a. o. august 1933 brother of mine: i have refrained from writing my personal instructions to you earlier than this as i felt your need to think things thro

ly to "original intention; they must not permit themselves to be sidetracked by the activities which they have themselves set in motion, or by the details which emerge out of their creative activity, or by the lesser responsibilities and obligations which may appear. you know well to what i here refer and should increasingly respond to these ideas. keep the vision clear, my brother, and live upon the mountain top. it is this message which i seek to send to you and to all in my group of disciples today. you are all living on the verge of new happenings, of increased opportunities, fresh complexities and of definite spiritual crises. then, remember the words which i spoke to you last year. we grow by the presentation of moments of crisis. face such times with detachment, with deep inner comp

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

will of god is known" when the christ, the avatar of love, makes his reappearance then will the "sons of men who are now the sons of god withdraw their faces from the shining light and radiate that light upon the sons of men who know not yet they are the sons of god. then shall the coming one appear, his footsteps hastened through the valley of the shadow by the one of awful power who stands upon the mountain top, breathing out love eternal, light supernal and peaceful, silent will "then will the sons of men respond. then will a newer light shine forth into the dismal, weary vale of earth. then will new life course through the veins of men, and then will their vision compass all the ways of what may be "so peace will come again on earth, but a peace unlike aught known before. then will the

factor of what this coming out again among men, this return to outer everyday activity will mean to the christ as he faces it. how will he feel when the hour of his appearance arrives? there is a great initiation spoken of in the new testament to which we have given the name of the ascension. of it we know nothing. only a few items of information are brought to us in the gospel story; the fact of the mountain top, of attendant watchers, and of the words of christ, assuring them that he was not leaving them. then a cloud received him out of their sight (acts i.9) there were none present who could go further with him. their consciousness could not penetrate to the place where he had chosen to go; they even misinterpreted his words and only in a vague and mystical sense has humanity ever unde

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

icating age, crystallisation and materialism; a little study of conditions and the present point in evolution will make this apparent. in the next great and succeeding race to this, capricorn will appear as ruling the egoic expression, for the soul will then be in greater control and certain great groups of human beings (those who now compose the present nations) will be ready for initiation upon the mountain top of capricorn. i cannot spend much time analysing this but would like to indicate one or two points which would serve to guide your thoughts and to clarify the issue. in this manner i can point the way for the future guidance of astrologers who have an esoteric bias. the subject is, however, sufficiently abstruse to deter most people. the relations to be established cannot be based

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

els has always existed, being established by those who have freed themselves from the control of material requirements, from the thraldom of money and the love of possessions. today that higher rhythm is commensurate with the lower rhythmic glamour, and hence the whole world is thinking in terms of the way out from this present material impasse. those souls who stand in the light to be found upon the mountain top of liberation and those who are advancing upward out of the fogs of materiality are now sufficient in numbers to do some definite work in connection with the dissipation of this glamour. the influence of their thoughts and words and lives can and will bring about a readjustment of values, and a new standard of living for the race, based upon clear vision, a correct sense of propor

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

nd enables him to become aware of the divine plan which underlies all his fiery experience. 2. scorpio, which brings about eventually the death of the personality and with which we shall later deal when we come to consider that sign. esoterically as well as exoterically, scorpio is the sign of death and burial in the earth, of descent into the depths in order to be lifted again on to the heights (the mountain top in capricorn. it is stated in some of the most ancient books that "the heat of the earth, the mother, and the sting of the scorpion are the beneficent gifts which the turning of the wheel gives to the man at the beginning and the end" these gifts, when accepted and used, bring a man to liberation and eventually from the control and pain of the fixed cross. 3. pisces sees the relin

ierarchy of service. aquarius is pre-eminently a sign of constant movement, of changing activity and recurrent mutations, and the symbol for the sign is expressive of this state of activity. it is, therefore, a sign in which the significance of cycles is mastered and understood by the initiate. the results of the valley experience (to use the well-known language of the mystics of all ages) and of the mountain top with its vision and light, are very vividly depicted by the sign. the aquarian can experience the depths of depression and of self-depreciation or he can know and pass through the exaltation of the soul and the sense of spiritual power which soul control gives, and know them to be the interplay and the action and reaction which are necessary for growth and comprehension. the law o

therefore we have: shamballa. hierarchy .h umanity will. love. intelligence aries. taurus. capricorn in both their higher and their lower aspects these signs hold the secret of the "horns of strife and the horn of plenty subjected to and guarded by the horn of life" again, an ancient proverb runs "the ram when it has become the scapegoat, has sought illumination as the bull of god and has climbed the mountain top in the semblance of the goat changes its shape into the unicorn. great is the hidden key" if the symbolism is carried a little further, it might be stated that: 1. the ram leads us into the creative life of earth and into the darkness of matter. this is the blue of midnight- 94- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. the bull lea

a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. the bull leads into the places of desire in search of "wrathful satisfaction" this is the red of greed and anger, changing eventually into the golden light of illumination. 3. the goat leads us into arid ways in search of food and water. this is the "need for green" but the goat is equal also to climbing to the mountain top. this is the experience of the mutable cross in connection with these three signs. upon the fixed cross: 1. eventually the ram becomes the scapegoat and the will of god in love and salvage is demonstrated. 2. the bull becomes the bestower of light, and the darkness of the earlier cycle is lightened by the bull. 3. the goat becomes the unicorn, and leads to victory. the crocodile

icorn, then brings about his own destruction; this is due to his fundamentally materialistic nature, plus the "blows of fate" which are the enactments of the law of karma. again and again, a certain measure of concreteness is achieved, only again to undergo destruction, prior to the release of the life and the rebuilding of the form. secondly, capricorn is ever the sign of conclusion, and of this the mountain top is frequently (though not always) the symbol, for it marks the point beyond which further ascent in any particular life cycle is not possible. capricorn is, therefore, the sign of what has been called esoterically "periodic arresting" progress becomes impossible under the existing forms, and there has to be the descent into the valley of pain, despair and death before a fresh atte

iodic arresting" progress becomes impossible under the existing forms, and there has to be the descent into the valley of pain, despair and death before a fresh attempt to scale the heights takes place. the attempt today to climb mount everest is amazingly symbolic, and it is being watched with much interest by the hierarchy, for in this effort we see the attempt of humanity to achieve the top of the mountain whose height has hitherto defeated all efforts. but and this is the matter of moment and of interest when humanity emerges into the light and relative glory of the new civilisation, they will at the same time conquer this last remaining summit. that which is of the densest materiality and which is the consummation of earthly grandeur will remain but it will be beneath the feet of huma

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

s related to this fifth law will remain somewhat vague and meaningless. law v there is naught but energy, for god is life. two energies meet in man, but other five are present. for each is to be found a central point of contact. the conflict of these energies with forces and of the forces twixt themselves produce the bodily ills of man. the conflict of the first and second persists for ages until the mountain top is reached the first great mountain top. the fight between the forces produces all disease, all ills and bodily pain, which seek release in death. the two, the five, and thus the seven, plus that which they produce, possess the secret. this is the fifth law of healing within the world of form. this law can be resolved into certain basic statements which can be tabulated as follows

ad. when this magnetic field is established, the radiation then goes forth. law v there is naught but energy, for god is life. two energies meet in man, but other five are present. for each is to be found a central point of contact. the conflict of these energies with forces and of forces twixt themselves produce the bodily ills of man. the conflict of the first and second persists for ages until the mountain top is reached the first great mountain top. the fight between the forces produces all disease, all ills and bodily pain which seeks release in death. the two, the five and thus the seven, plus that which they produce, possess the secret. this is the fifth law of healing within the world of form. rule three let the healer concentrate the needed energy within the needed centre. let tha

s the victim of devitalisation (producing consequently many forms of physical ills) as the centres respond to the stimulation. it is all a question of balance or of equilibrium, and it is for this that the intelligent man and the aspirant must strive. we come now to a very ambiguous statement and one that is purposely meant to be so: 4. the conflict of the first and second persists for ages until the mountain top is reached the first great mountain top. this refers vaguely (and again purposely so) to the conflict between the energies above the diaphragm which normally come from the soul on its own plane and the forces below the diaphragm. this is a major and persistent conflict; it begins when the solar plexus centre becomes dominant and powerful, producing crises as in atlantean days. as

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

in the war period, will respond more intelligently to this type of work than many of the western peoples. an effort should therefore be made to reach the japanese along the lines of the triangle work. i would like to point out that the distinction between the "sheep and the goats" is mainly hierarchical. the term "goats" is esoterically applied to initiated disciples and to those who have climbed the mountain of initiation. the term "sheep" is applied to those who are following blindly the inner urge of their souls and who are groping their way (in relatively large numbers) toward the hierarchy. for them still has to come the great revelation that the "kingdom of god is within you" such is the word for them at this stage in humanity's history. once they have realised that, they are already

rial connotation to your minds; in this way the power- 51- discipleship in the new age- volume ii copyright 1998 lucis trust of visualisation will be evoked and aid you in registering what i say. here are the phrases among which i shall choose one for each full moon contact. 1. the golden lotus of the heart. 7. the triangle of fire. 2. the burning ground of fiery red. 8. the golden way to god. 3. the mountain top, bathed in the morning sunrise. 9. the ocean and the rocky shore. 4. the uplifted hand. 10. the silver torch. 5. the equal four-armed cross. 11. the iridescent cube. 6. the open door. 12. the burning bush. i shall picture these to you and name them in your hearing. note whether you can both see and hear. my blessing rests upon you and together we go forward into the future. june 1

oint of attainment but the phraseology is relatively meaningless, except to those who are experienced in the processes of initiation to a greater or less degree, according to the initiations already taken. this polarisation, this point of focussed effort- 180- discipleship in the new age- volume ii copyright 1998 lucis trust and this attained orientation is the basic idea lying behind the phrase "the mountain of initiation" the initiate "plants his feet upon the mountain top and from that point of altitude perceives the thought of god, visions the dream within the mind of god, follows god's eye from central point to outer goal and sees himself as all that is and yet within the whole" 3. the stage of precipitation. having thus identified himself through penetration and polarisation with the

erates intelligently in the new systems of training. you will note the relation (if you call it no more than that) between the two phrases- 213- discipleship in the new age- volume ii copyright 1998 lucis trust "points of revelation" and "mountain of initiation" in the old commentary, these are brought together in a very illumined statement illuminating if duly reflected upon "the disciple climbs the mountain, its five peaks illumined by the sun and hiding the other two. from point to point he goes and the way moves upward all the time out of the dark into the light, from the jungle to the open space, from night to dawn. from point to point he moves and at each point he gets new revelation. five are the mountain peaks, and as he mounts towards each peak he receives five times the light. fi

. 2. between me and the outer world there appears a haze of blue. that blue protects and hence i have no fear. through it, i may not pass. 3. and from this hour and henceforth upon the way, i seek to be. i seek no more to know, because this life has taught me how to know and with this knowledge gained, i now can serve by being. 4. before me streams the path of light. i see the way. behind me lies the mountain path, with stones and cobbles on the way. around me are the thorns. my feet are tired. but straight ahead stretches the lighted way and on that way i walk. 5. pain comes from form-attachment. it takes two forms: attachment to the forms of earth, of men and place; attachment to the truth. they both bring pain and pain must cease. ask your soul how? 6. the threefold load, the blazing st

rength and power and love and understanding, i bring these gifts into the haven of my work. thus strength goes forth to others and love to all i meet, and to these gifts i add an understanding heart. 8th month. the cry goes out for workers. i answer, master of my life, and stand within the ranks of those who serve. what shall i do? the answer comes: the thing before thine eyes. 9th month. i climb the mountain top with others and watch the sun. i descend into the valley with my fellowmen and therein walk. the dark is great, but i am with my fellowmen- 502- discipleship in the new age- volume ii copyright 1998 lucis trust 10th month. i think no thought, i speak no word, i do no deed that hurts another. this means i use a guarded brain against myself the little personal self. 11th month. the

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ctor of what this coming out again among men, this return to outer everyday activity, will mean to the christ as he faces it. how will he feel when the hour of his appearance arrives? there is a great initiation spoken of in the new testament, to which we have given the name of the ascension. of it we know nothing. only a few items of information are brought to us in the gospel story: the fact of the mountain top, of attendant watchers, and of the words of christ, assuring them that he was not leaving them. then the clouds received him out of their sight- 397- the externalisation of the hierarchy copyright 1998 lucis trust there were none present who could go further with him. their consciousness could not penetrate to the place where he had chosen to go; they even misinterpreted his words

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

ave met together, where spirit utters loud the cry which drew the form to meet the highest need; where energy comes forth and blends with force and (in the blending) music had its start within the sphere of blending and of being thus created "man only hears the distant sound and knows it not for what it is. the disciple hears the sound and sees its form. the one who stands for the third time upon the mountain top hears a clear note and knows it as his own, as ours, as yours, and yet the note which none have sounded forth" 4. when the demand and the response are lost in one great sound, move outward from the desert, leave the seas behind and know that god is fire. this means more than its obvious significance. superficially it can mean that when the initiate hears the sound, he leaves behin

redictions, i only indicate possibility. when the avatar has made his appearance, then will the "sons of men who are now the sons of god withdraw their faces from the shining light and radiate that light upon the sons of men who know not yet they are the sons of god. then shall the coming one appear, his footsteps hastened through the valley of the shadow by the one of awful power who stands upon the mountain top, breathing out love eternal, light supernal and peaceful silent will "then will the sons of men respond. then will a newer light shine forth into the dismal weary vale of earth. then will new life course through the veins of men, and then will their vision compass all the ways of what may be "so peace will come again on earth, but a peace unlike aught known before. then will the w

ed the light and knew not how to pass it on. neither he nor they were ready, but the light was there and likewise the two directing eyes. but only one can use, project and send the light upon its mission. the other must be blinded, and of this fact the lawgiver was aware. he therefore veiled the light, assuming towards this end a fragment of that which he had helped destroy, and so descended from the mountain top, back to the darkness of the earth" the second, and much the most important rent, was made by the power of the second aspect when the christ subjected the master jesus to the fourth initiation and their joint influence was triumphant over death. then we read that the veil of the temple was split in twain from the top to the bottom. the lawgiver assisted at the first rending as the

rts of his intention. having renounced the three worlds, and having returned back from a contact of great importance and interest to those three worlds and with all that is familiar in them, the initiate suddenly realises that he has indeed been liberated, that he is indeed free, that he has been raised out of darkness and is now free in a new world of experiences. he knows that he has climbed to the mountain-top or has "ascended" to the buddhic plane, from which plane he must permanently work and not just occasionally, as has been the method hitherto. he can work through a physical body (with its subtler sheaths) or not, as he sees fit. he realises that he, as an individual, no longer needs a physical body or an astral consciousness, and that the mind is only a service instrument. the bod

ehalf of all living beings. he knows also that he himself has still to make progress, to move forward, and that there faces him a great initiation of decision (the sixth) for which he must prepare. he knows that this entails for him right choice, but also that right choice depends upon right understanding, right perception, right willingness and right vision or revelation. so he stands again upon the mountain-top, awaiting again the presence. he realises that something more is needed if he is to serve rightly and- 463- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust simultaneously, make spiritual progress himself. it is not possible for me here to indicate the nature of the revelation which is accorded to the initiate of the fifth initiation

use the mind in two ways: as a common sense, a resolver of information so that a life pattern and a life service, planned and directed, may eventuate, and a perception of relationships. as a searchlight, bringing into the light those ideas and intuitions which are needed, so the master has to learn the uses of the will. a natural sequence can be seen closely related to the idea of revelation. on the mountain-top of ascension, following the experience of "teaching the spirits which are in prison" the master receives a revelation; this is his right and due and something for which the long previous cycle of initiation has prepared him. the revelation must be followed by realisation and recognition: 1. he realises that the right interpretation of the revelation is the first essential. 2. he t

ALICE BAILEY THE LABOURS OF HERCULES

tymphalian birds the myth interpretation of the labor silence two gates, three constellations the chrysalis symbol the spirit of truth the spirit of right three gifts three constellations- 3- the labours of hercules details of the story labor x the slaying of cerberus, guardian of hades the myth prologue interpretations of the labor in capricorn meanings of the sign constellations the climbing of the mountain preparation for the descent into hades the symbol of cerberus epilogue labor xi cleansing the augean stables the myth the energies of aquarius hallmarks of the initiate decanates, rulers and constellations the lawgivers interpretation of the test labor xii the capture of the red cattle of geryon the myth interpretation of the story significant aspect of the sign the second coming of t

ch. watch o'er his steps and, when he has an understanding heart, an eager mind and skillful hand, bring him to me" again the centuries passed. the great wheel turned and turning, carried all the sons of men, who are the sons of god upon their way. and as these centuries passed, a group of men emerged who slowly turned the other way. they found the way. they passed the gates and struggled towards the mountain top, and towards the place of death and sacrifice. the watching teacher saw a man emerge from out this crowd, mount the fixed cross, demanding deeds to do, service to render unto god and man, and willingness to travel the way to god. he stood before the great presiding one who works within the council chamber of the lord and heard a word go forth "obey the teacher on the way. prepare

enter of attraction, are symbolically portrayed for us also in the masonic tradition. in kircher's egyptian planisphere, argo is represented by two galleys (as we have two sheepfolds, whose prows are surmounted by rams' heads, and the stern of one of them ends in a fish's tail. note, therefore, how we have here held pictorially in front of us the consummation in capricorn, wherein the goat scales the mountain top. we also have the portrayal of that greater cycle which includes the progress of the soul from cancer to capricorn, but which begins in aries, the ram, and ends in pisces, the fishes. a close analysis of the symbolism of the zodiacal signs deepens in one the strong conviction of the eternal picturing of truth and the constant holding before our eyes of the story of the evolution o

take this chance? go seek your arms and panoply of strength" but silently, without response, the son of man, who was the son of god, went forth upon the way, seeking the footstep of the lion and- 57- the labours of hercules following its voice "the lion is where" asked hercules "the lion is here" came the reply "no, there" enjoined a voice of fear "not so, replied a third "i heard its roar about the mountain wild this week "and i, likewise, within this valley where we stand. and yet another said "i saw its tracks upon a path i trod, so, hercules, list to my voice and track him to his lair. thus hercules pursued his way, afraid yet unafraid; alone, yet not alone, for on the trail he followed others stood, and followed him with hope and fearful tremblings. for days and several nights he sea

avelled on the way, the lion disappeared and was no more seen or heard. hercules paused upon the way and silent stood. he searched on every hand, grasping his trusty club, the weapon he himself had made, the gift that to himself he had bequeathed in days long past, his trusty club. on every hand he sought; on every way he passed, travelling from point to point upon the narrow way that ran athwart the mountain side. suddenly, upon a cave he came and from the cave there came a lusty roar, a rumbling savage voice which seemed to bid him stay or lose his life. and hercules stood still, shouting unto the people of the land "the lion is here. await the deed that i shall do" and hercules, who is a son of man and yet a son of god, entered that cave and passed throughout its darkened length into th

f penalty. the cup is the cup which is offered to the initiate, to which christ referred in the garden of gethsemane, when he pleaded that the cup be taken away from him, but which he ended by drinking. so hercules, the aspirant, expressing himself in leo, visions the great battle that lies ahead of him, knows that his past must work out to fulfilment in the future, knows that before he can climb the mountain in capricorn he must slay the hydra, and knows that he must no longer be the raven, but must manifest as aquila, the eagle of scorpio, and as cygnus, the swan, in aquarius. this he must begin to do in leo, by demonstrating the power to dare, by facing the terrific struggle that lies ahead of him in the next three signs and by the slaying of the lion of [108] his own nature (king of be

ARADIA GOSPEL OF THE WITCHES

tained, as a last grace, that on the night before she was to be tor-tured and executed she might, with a guard, go forth into the garden of the palace and pray. page 44 chapter xi.the house of the wind.list to the whoop and whistle of the winds,their hollow drone as they come roaring on,for strength hath many a voice, and when arousedthe flying tempest calls with awful joyand echoes as it strikes the mountain-side,then crashes in the forest. hear the cry!surely a god hath set his lions looseand laughs to hear them as they rage afar. c. g. leland.the following story does not belong to the gospel of the witches, but i add it as it confirms the factthat the worship of dianaexisted for a long time contemporary with christianity. its full title in theoriginal ms, which was written out by maddal

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

n involved in the selection of the dalai lamas.194 sir charles bell explains that the tsiu marpo oracle, along with the nechung oracle, was instrumental in discovering the thirteenth dalai lama: a former prime minister of tibet told me the story of the finding. ne-chung gave out the names of the young boy s father and mother, and the whereabouts of their house. sam-ye [tsiu marpo] made known that the mountain near the house was shaped like an elephant. that made a starting point for the council of priests who are responsible for discovering the right boy. such a council includes the pan-chen lama, if he is of age, and includes also fifteen or twenty other leading lamas.195 likewise, melvyn goldstein mentions that, after the death of the thirteenth dalai lama and during the search for the f

BLAVATSKY H P ANTHROPOGENESIS

is all that is called male in the universe; lakshmi is all that is termed female. there is nothing else than they" hence she is "female" and "god" is male nature* sri is goddess of, and herself "fortune and prosperity[[vol. 2, page] 77 the various classes of creators. years and months, by which this spiritual vitalizing cycle could be computed- and which mountain, indeed, was called (see fuerst "the mountain of the moon (sin. so also sarai (sri, the wife of abram, could have no child until her name was changed to sarah[[hebrew, giving to her the property of this lunar influence* this may be regarded as a digression from the main subject; but it is a very necessary one with a view to christian readers. for who, after studying dispassionately the respective legends of abram or abraham, sara

sun "its beauty and perfection are extolled, and the regularity of its orbit, which led to its being considered the type of a judge and the regulator of the world" if this story related simply to a cosmogonical cataclysm- even were this latter universal- why should the goddess ishtar or astoreth, the moon, speak of the creation of the sun after the deluge? the waters might have reached as high as the mountain of nizir (chaldean version, or jebel djudi (the deluge mountains of the arabian legend, or yet ararat (of the biblical narrative, and even the himalaya (of the hindu tradition, and yet not reach the sun: the bible itself stopped short of such a miracle! it is evident that the deluge of the people who first recorded it had another meaning, less problematical and far more philosophical

nesia, that is to say, to the two opposite extremes of the oceanic world, affirms 'that all these islands once formed two immense countries, inhabited by yellow men and black men, always at war; and that the gods, wearied with their quarrels, having charged ocean to pacify them, the latter swallowed up the two continents, and, since, it has been impossible to make him give up his captives. alone, the mountain-peaks and high plateaux escaped the flood, by the power of the gods, who perceived too late the mistake they had committed "whatever there may be in these traditions, and whatever may have been the place where a civilization more ancient than that of rome, of greece, of egypt, and of india was developed, it is certain that this civilization did exist, and it is highly important to sci

[vol. 2, page] 234 the secret doctrine. meaning is now degraded in the kabala. the "anointed" who has the secrets and mysteries of hermes (buddha, wisdom, and who alone is entrusted with the key to the "sanctuary" the womb of nature, in order to fructify it and call to active life and being the whole kosmos, has become, with the jews, jehovah, the "god of generation" on the lunar mountain (sinai, the mountain of the moon "sin. the "sanctuary" has become the "holy of holies" and the arcanum has been anthropomorphised and phallicised and dragged down into matter, indeed. hence arose the necessity of making of the "dragon of wisdom" the serpent of genesis: of the conscious god who needed a body to clothe his too subjective divinity, satan. but the "innumerable incarnations of spirit" and "the

deg. above the pole, and 32 below it, the allegorical river being thus supposed to touch the northern horizon in the latitude of 32 degrees. the vast concave, that is for ever hidden from our sight and which surrounded the southern pole, being therefore called the pit, while observing, toward the northern pole that a certain circuit in the heavens always appeared above the horizon- they called it the mountain. as meru is the high abode of the gods, these were said to ascend and descend periodically; by which (astronomically) the zodiacal gods were meant, the passing of the original north pole of the earth to the south pole of the heaven "in that age" adds the author of that curious work, the "sphinxiad" and of "urania's key to the revelations "at noon, the ecliptic would be parallel with t

. in the zohar, azazel is rather the sacrificial victim than the "formal adversary of jehovah" as spencer would have it (ii, pp. 14, 29. the amount of malicious fancy and fiction bestowed on that "host" by various fanatical writers is quite extraordinary. azazel and his "host" are simply the hebrew "prometheus" and ought to be viewed from the same standpoint. the zohar shows the ischin chained on the mountain in the desert, allegorically; thus simply alluding to those "spirits" as being chained to the earth during the cycle of incarnation. azazel (or azaziel) is one of the chiefs of the "transgressing" angels in enoch, who descending upon ardis, the top of mount armon, bound themselves by swearing loyalty to each other. it is said that azaziel taught men to make swords, knives, shields, to

BLAVATSKY H P COSMOGENESIS

ains away" they are powerless to destroy that which is beyond their reach. built deep in the bowels of the earth, the subterranean stores are secure; and as their entrances are concealed in such oases, there is little fear that any one should discover them, even should several armies invade the sandy wastes where[[vol. 1, page] xxxiii introductory "not a pool, not a bush, not a house is seen, and the mountain-range forms a rugged screen round the parch'd flats of the dry, dry desert" but there is no need to send the reader across the desert, when the same proofs of ancient civilization are found even in comparatively populated regions of the same country. the oasis of tchertchen, for instance, situated about 4,000 feet above the level of the river tchertchen-d'arya, is surrounded with the

le, though supersensuous, states of matter; and as possible objects of perception to beings endowed with the requisite senses[[vol. 1, page] 144 the secret doctrine. gratitude* however it may be "the breath of the father-mother issues cold and radiant and gets hot and corrupt, to cool once more, and be purified in the eternal bosom of inner space" says the commentary. man absorbs cold pure air on the mountain-top, and throws it out impure, hot and transformed. thus- the higher atmosphere being the mouth, and the lower one the lungs of every globe- the man of our planet breathes only the refuse of "mother; therefore "he is doomed to die on it (b) the process referred to as "the small wheels giving birth, one to the other" takes place in the sixth region from above, and on the plane of the m

more clearly shown. the physical and chemical constituents of all being found to be identical, chemical science may well say that there is no difference between the matter which composes the ox and that which forms man. but the occult doctrine is far more explicit. it says- not only the chemical compounds are the same, but the same infinitesimal invisible lives compose the atoms of the bodies of the mountain and the daisy, of man and the ant, of the elephant, and of the tree which shelters him from the sun. each particle- whether you call it organic or inorganic- is a life. every atom and molecule in the universe is both life-giving and death-giving to that form, inasmuch as it builds by aggregation universes and the ephemeral vehicles ready to receive the transmigrating soul, and as eter

oth the great cosmic and the small terrestrial events and cataclysms, and the same may be shown for names. for instance yudishthira- the first king of the sacea, who opens the kali yuga era, which has to last 432,000 years "an actual king and man who lived 3,102 years b.c" applies also, name and all, to the great deluge at the time of the first sinking of atlantis. he is the "yudishthira* born on the mountain of the hundred peaks at the extremity of[[footnote(s[[footnote continued from previous page] the idea alone of one who established the most rigorous vegetarianism and respect for animal life- even to refusing to eat eggs as vehicles of a latent future life- dying of a meat indigestion, is absurdly contradictory and has puzzled more than one orientalist. but this explanation, unveiling

BLUE EQUINOX

haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the ons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. liber lxv 71 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4

etrate. 54. crush out the blood of me, as a grape upon the tongue of a white doric girl that languishes with her lover the moonlight. 55. then let the end awake. long hast thou slept, o great god terminus! long ages hast thou waited at the end of the city and the roads thereof. awake thou! wait no more! 56. nay, lord! but i am come to thee. it is i that wait at last. 57. the prophet cried against the mountain; come thou hither, that i may speak with thee! the equinox 76 58. the mountain stirred not. therefore went the prophet unto the mountain, and spake unto it. but the feet of the prophet were weary, and the mountain heard not his voice. 59. but i have called unto thee, and i have journeyed unto thee, and it availed me not. 60. i waited patiently, and thou wast with me from the beginning

through the deep sea, and by the rivers of running water that abound therein, and i came unto the land of no desire. 2. wherein was a white unicorn with a silver collar, whereon was graven the aphorism linea viridis gyrat universa. 3. then the word of adonai came unto me by the mouth of the magister mine, saying: o heart that art girt about with the coils of the old serpent, lift up thyself unto the mountain of initiation. 4. but i remembered. yea, than, yea, theli, yea, lilith! these three were about me from of old. for they are one. 5. beautiful wast thou, o lilith, thou serpent-woman! 6. thou wast lithe and delicious to the taste, and thy perfume was of musk mingled with ambergris. 7. close did thou cling with thy coils unto the heart, and it was as the joy of all the spring. 8. but i

a.m. to 7:20 a.m. not anything very definite. there is a certain quality of bliss about these practices which is peculiar to concentration but otherwise indescribable [this is bad. you do things well, and work hard; but your point of view is all wrong. i feel a sort of sentimentality injuring your scientific attitude..o.m] april 20, 2:40.3:10 p.m. having left home about 2:15 i climbed up towards the mountain till i found a secluded spot; there i knelt down and did breathing exercise. felt prana all over body. invoked adonai and tried to unite with him. a brilliant white light filled sphere of consciousness. arose as adonai performed the ritual of pentagram, then prayed aloud and fluently, trying to unite consciousness with all nature. knelt again in meditation, and arose much strengthened

ut on a higher plane. in the following quotation from the .great law. it explains that the yielding is not the beginning but the end of the path. then let the end awake. long hast thou slept, o great god terminus! long ages hast thou waited at the end of the city and the roads thereof. awake thou! wait no more! nay, lord! but i am come to thee. it is i that wait at last. the prophet cried against the mountain; come thou hither, that i may speak with thee! the mountain stirred not. therefore went the prophet unto the mountain, and spake unto it. but the feet of the prophet were weary, and the mountain heard not his voice. but 1 have called unto thee, and 1 have journeyed unto thee, and it availed me not. i waited patiently, and thou wast with me from the beginning. this now i know, o my bel

tell him, o candidate, that he who makes of pride and self-regard bond-maidens to devotion; that he, who cleaving to existence, still lays his patience and submission to the law, as a sweet fiower at the feet of shakya-thub-pa, becomes a srotapatti in this birth. the siddhis of perfection may loom far, far away; but the first step is taken, the stream is entered, and he may gain the eye-sight of the mountain eagle, the hearing of the timid doe. it seems rather a bold assertion that srotapatti is so easily attained, and 1 know of no canonical buddhist authority for this statement (a srotapatti becomes an arahat in seven more incarnations .siddhis..magic powers) 57. tell him, o aspirant, that true devotion may bring him back the knowledge, that knowledge which was his in former births. the

BOOK OF ENOCH

row in peace, and the years of their joy will increase in gladness and eternal peace; all the days of their life. 3) rebels among the watchers (pages 15-17) this is the story of the fallen angels. the beginning, 6.1-2, is virtually identical with genesis 6.1-2. in enoch's book, we get their names and many other details. at 6.6, enoch explains the naming of mount hermon- in hebrew it means curses. the mountain that he was actually referring to is possibly somewhere near lake van in turkey. it is common for translators to update names rather than use phonetics, so the few names that appear, mainly mountains and rivers, can t be relied upon as accurate identifications. we don t know whether there was another mountain called curses or even what language the book was originally written in. at 7

will pay for this great sin" 6.4] and they all answered him, and said "let us all swear an oath, and bind one-another with curses, so not to alter this plan, but to carry out this plan effectively" 6.5] then they all swore together and all bound one another with curses to it. 6.6] and they were, in all, two hundred and they came down on ardis, which is the summit of mount hermon. and they called the mountain hermon because on it they swore and bound one another with curses. 6.7] and these are the names of their leaders: semyaza, who was their leader, urakiba, ramiel, kokabiel, tamiel, ramiel, daniel, ezeqiel, baraqiel, asael, armaros, ananel, zaqiel, samsiel, satael, turiel, yomiel, araziel. 6.8] these are the leaders of the two hundred angels and of all the others with them. 7.1] and the

ike menthe description at 17.5 reminds me of volcanic larva flows, such as in iceland where new land is being created. the mountains mentioned at 18.6 are referred to again later in the book. i have often wondered if it would be possible to identify this place from these descriptions. the best match i have found so far is the south sandwich island group. the main island has now been submerged but the mountain tops now form the chain of islands. for more on this, read thoth architect of the universe by ralph ellis. this part ends with more details of the punishment for the runaways. 17.1] and they took me to a place where they were like burning fire, and, when they wished, they made themselves look like men. 17.2] and they led me to a place of storm, and to a mountain, the tip of whose summ

he lord of glory, the eternal king, because he has prepared such things for righteous men, and has created such things, and said that they are to be given to them. 26.1] and from there, i went to the middle of the earth, and saw a blessed, well watered place, which had branches which remained alive, and sprouted from a tree which had been cut down. 26.2] and there i saw a holy mountain, and under the mountain, to the east of it, there was water, and it flowed towards the south. 26.3] and i saw towards the east, another mountain, which was of the same height, and between them, there was a deep and narrow valley; and in it, a stream ran by the mountain. 26.4] and to the west of this one, was another mountain, which was lower than it was and not high; and under it, there was a valley between

teous, forever. for here, the merciful will bless the lord of glory the eternal king. 27.4] and in the days of the judgment on them they will bless him, on account of his mercy, according as he has assigned to them their lot" 27.5] then i myself blessed the lord of glory, i addressed him, and i remembered his majesty, as was fitting. 28.1] and from there, i went towards the east, to the middle of the mountain of the wilderness, and i saw only desert. 28.2] but it was full of trees from this seed and water gushed out over it from above. 28.3] the torrent, which flowed towards the northwest, seemed copious, and from all sides, there went up spray and mist. 29.1] and i went to another place, away from the wilderness; i came near to the east of this mountain. 29.2] and there i saw trees of jud

BOOK OF JASHAR

ided the universe since the beginning, and she got no answer. but tubalcain faithfully made the cart to carry their tents and the younger children. no one knew the way to mount ararat, and so they followed a dove for forty days and forty nights, until it came to rest on an olive tree in a field of wheat, high above the valley. and there they stayed, waiting for the flood. in their first winter on the mountain, they had no food, except for the wheat. but god put a blessing on noah's porridge, and tubalcain set out to enlarge the field. with torch and axe he cut the brush, and in the spring they scattered their last grains over the clearing. by autumn, the rain and sun had brought them a rich harvest. when noah's sons grew up, they found wives from the surrounding forest and moved down the m

younger children enjoy the ride, as the family goes on a wild dove chase (like modern archaeologists, noah and her family are uncertain about the exact location of the biblical ararat) another, more serious strand concerns intermarriage and unbelief, which noah confronts when her sons marry forest women who do not share the family's belief in the flood. the unbelieving wives lead noah's sons down the mountain to the better lands below. noah is in anguish for her family, and she prays each day that the flood should be deferred long enough to get her whole family back up to safety on the mountain. we recognize, however, that noah and her daughters-in-law have complementary and equally essential roles in god's plan. without noah's prophecy and tubalcain's faith in it, the family would not hav

s below. noah is in anguish for her family, and she prays each day that the flood should be deferred long enough to get her whole family back up to safety on the mountain. we recognize, however, that noah and her daughters-in-law have complementary and equally essential roles in god's plan. without noah's prophecy and tubalcain's faith in it, the family would not have gone up to invent farming on the mountain. without the unbelieving daughters-in-law, however, the family would have stayed up on the mountain indefinitely, and the agricultural revolution would not have been spread across the earth. thus, the family achieves its destiny because it includes both the prophet and the unbelievers. noah's vision of the rainbow, which is the climax of the story, has a double message. one message, a

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

le vehicle for obtaining relief or cure of illness of all kinds. when aesculapius appeared to the dreamers, he would tell them the medicine they should use and any treatment that should be followed. he can be invoked for healing and meaningful dreams, for good health and for divination [insert pic p078- ganga ganga is the hindu water goddess who is manifest as the sacred river ganges, daughter of the mountain himalaya. she is a natural focus for healing rituals, as well as for happiness, fertility and prosperity, and for water magick. iduna iduna is the viking goddess of eternal youthfulness, health and long life. as goddess of spring, she possessed a store of golden apples that endowed immortality, seite 43 wicca01.txt fertility and healing and so she can form a focus for healing rituals

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

2 now as soon as i espied this sign i was the more comforted, as not being ignorant that such a seal was little acceptable, and much less useful, to the devil. whereupon i tenderly opened the letter, and within it, in an azure field, in golden letters, found the following verses written. this day, today is the royal wedding day. for this thou wast born and chosen of god for joy thou mayest go to the mountain whereon three temples stand, and see there this affair. keep watch inspect thyself and shouldst thou not bathe thoroughly the wedding may work thy bane. bane comes to him who faileth here let him beware who is too light. below was written: sponsus and sponsa. as soon as i had read this letter, i was presently like to have fainted away, all my hair stood on end, and a cold sweat tricke

COLLIER IRENE CHINESE MYTHOLOGY

rnment official named wu ch eng-en wrote a popular novel entitled journey to the west. the following myth retells the first part of that novel. it features the most well-known character in chinese folklore, the monkey king. his exploits demonstrate monkey s taoist training and powers. he is vain, rude, and greedy, but monkey s magic tricks and saucy personality make him a beloved character. 96 on the mountain of fruit and flowers, a magic rock gave birth to a stone egg. from this stone egg emerged a monkey whose first act was to jump up and bow to the four directions. his eyes flashed like lightning, and his teeth glinted like the stars at night. he played with other monkeys and with wolves, tigers, and deer, but he had an enormous appetite and often gobbled up their share of grass, leaves

nkey whose first act was to jump up and bow to the four directions. his eyes flashed like lightning, and his teeth glinted like the stars at night. he played with other monkeys and with wolves, tigers, and deer, but he had an enormous appetite and often gobbled up their share of grass, leaves, berries, and fruit. still, his joyful personality and curious nature made him the most popular animal on the mountain. one day, monkey jumped through the waters of a cascading waterfall and discovered behind it a cave furnished with stone bowls, cups, and chairs. delighted, monkey called all the other monkeys to come see the novelties he had found. when they arrived, the other monkeys grabbed the utensils, made themselves comfortable in the cave, and proclaimed monkey their king. amidst the wild orch

immortal also taught him how to fly, by soaring on the clouds. once he mastered these skills, monkey loved to show off in front of the other disciples. one day, the immortal caught him changing into a pine tree. angered that monkey would squander his valuable magic by showing off, the immortal promptly banished monkey from the cave. the first return home so the monkey king returned to his home on the mountain of fruit and flowers. his subjects greeted him noisily, reporting that a demon was robbing their cave. catching this demon had proven futile. each time the demon had appeared, he had grabbed a few of their monkey children and held them prisoner until he was ready to eat them. immediately, the monkey king issued a challenge to the demon. when the demon heard his cries, he laughed at th

he returned to his mountain home, the monkeys welcomed him with date wine, but having been spoiled by the fine wines of heaven, the monkey king spat out their local brew. he boasted that he could bring back heaven s most delicious grape wines. then monkey quietly tiptoed back into heaven and stole the remaining casks. he brought the precious wine to his waterfall cave and celebrated his return to the mountain of fruit and flowers. when the jade emperor discovered the destruction, he sent his heavenly army generals to capture the thief. monkey fought them with his embroidery needle, which he transformed into a mighty fighting stick. no one could defeat monkey, not even the hundred thousand heavenly troops who fought him with axes, sticks, and swords. and so it was that the orphan monkey, bo

o it was that the orphan monkey, born of a stone egg from a magic rock, established his supremacy in the fighting arts. monkey 103 questions and answers q: where is the story of monkey taken from? a: the story is from a novel called journey to the west written by a government official named wu ch eng-en. q: how was monkey created? a: monkey was born from a stone egg that came from a magic rock on the mountain of fruit and flowers. when he emerged from the stone, he bowed in the four directions. q: what qualities defined monkey s personality? a: he was greedy, but joyful, curious, and extremely popular with the other animals. q: what made monkey afraid? a: he realized he would soon face yen-lo, the king of death. q: what did monkey learn from the immortal? a: he learned to study the teachin

COSIMANO CHARLES ELEMENTARY PSIONICS

great advantages. first, they are very easy to remember. second, they don't mean anything so you won't have to worry about invoking the feces of the sacred cow. it works like this. as you inhale, think the sound so and as you exhale think the sound hum. just do this while you sit and you will notice that by doing this you can block out all manner of wandering thoughts which can disturb you, like the mountain of bills on the desk. practice this for about a month. you should, by that time, discover a few definite changes in yourself. first, you should be able to think more clearly. second, you should be more relaxed in your everyday life. that is not to say that you will not have any upsets; far from it, but you will be able to handle most of them far better than you do now. finally, you wi

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ce. coincidentally, i was on holiday in switzerland when the bilderbergers gathered and i was told of the meeting by spotlight newspaper only a few days before i arrived. i went to burgenstock before the meeting and again on their final day of discussions. what a difference the second time! the roads and paths to the hotels were blocked by swiss police and the military manned lookout posts across the mountain. all this for a private meeting of an organisation that operates outside the 'democratic' process. i asked a policeman at a road block what was going on. all he could reply was "top secret, top secret. he knew no more than that. it was a bizarre situation. i could have told the policeman what he was guarding, but he didn't know! it illustrated brilliantly the way the global pyramid op

DAVID ICKE CHILDREN OF THE MATRIX

sh sailor, piri reis, in 1513, and found at the palace of the sultan of constantinople in 1929, charts the south american coast with great accuracy and part of the coast of antarctica before it was covered with ice two miles thick some 7,000 years ago! yet antarctica was not "discovered" officially until captain cook arrived there in 1773 and it was not explored in detail until the 1950s. some of the mountain ranges in the piri reis map were not even found until 1952. reis said that he compiled his map from 20 older ones. flem-ath has also found astonishing evidence to support the existence of a highly advanced society thousands of years ago. he found that if you draw a line of longitude through the great pyramid at giza it crosses more land than anywhere else on the planet and this suppor

an advanced black race of the negro type. the sumerian tablets describe how the anunnaki "gods" left the planet to escape the devastation, even indicating that they had caused it.60 the only ones to survive the catastrophe were the extraterrestrials with the technology and foresight, perhaps prior warning, who left before the stuff hit the fan, and the people who sheltered deep underground or in the mountain ranges above the flood water which, according to the boeing study, could have reached heights of 10,000 feet. the earth is riddled with tunnels and caverns, natural and created, which date back into far ancient times. many of these have been located, including an underground city that could house a population of thousands in cappadocia, turkey, one of the centres of the phoenicians an

by former british intelligence agent, ian fleming. he got out of the plane wondering what the hell was going on and he was met by tall, blond-haired, people with "pearl" coloured skin and "bluish-purple" eyes that appeared to be electrically charged somehow: like laser eyes (this same description of the eyes can be found in ancient accounts of the gods and the "children of the gods) the beings in the mountain all wore long white gowns with a maltese cross medallion on a chain- the symbol of the knights of malta and widely seen in the symbolism of british royalty. it is also a symbol from lemuria-mu, according to james churchward, and i have heard beings of this description associated with lemuria. the founder of the mormons, joseph smith, a high-degree freemason and merovingian bloodline

ncients said they had "marble-like" white skin and a modern pilot describes these beings as having "pearl-like" skin. the pilot's memory was hazy about what happened after he first met "ol' blue eyes" in the james bond mountain, but he remembered walking into a room and seeing a group of these beings sitting around a conference table. eventually, he was taken back to his plane and as it rose from the mountain his engines and electronics restarted. there are many modern reports of such beings living within mountains, including mount shasta in california, where it is said that lemurians fled before the cataclysms. now look at how the ancient book of enoch describes the "watchers "and there appeared to me two men, very tall, such as i have never seen on earth. and their faces shone like the s

s the "holy of holies" or "cella" where the gods "lived. here the humans chosen by their genetics were brought to have sex with the anunnaki "royalty" and produce the bloodlines that became the kings, queens, and leaders of all sections of society- the same situation that we have today. the ziggurats were often referred to as "mountains" and this led to some of the gods being called so and so "of the mountain. the layout of the ziggurat symbolised so perfectly the pyramid structure of our society in which the few at the top administer the global prison that the anunnaki have created to control us. this is the structure through which their very existence is kept secret. today's hybrid priesthood can be found throughout politics, business, banking, the media, and, especially, in the highest

still one of the illuminati code names for the reptilian bloodlines. the tales of non-human "gods" living within mountains or having their subterranean complexes entered through mountains is likely to be the origin of the endless myths about "holy" or "sacred" mountains. mount olympus, the home of the greek pantheon of gods, is one example. zeus, their king of the gods, was said to come down from the mountain to seed children with human women. meetings between the mythical moses and his god were often associated with mountains. i will investigate these ancient and modern connections between modern "extraterrestrials" and the folklore "fairies" later in the book.27 the anunnaki wars the sumerian tablets, according to translators like zecharia sitchin* tell of wars between anunnaki factions

DAVID ICKE THE BIGGEST SECRET

rhaps significantly, this is how thecentral-south america god known as quetzalcoatl was described. they also wore amaltese cross medallion on a chain. the pilots memory was hazy about what happenedafter he first met ole blue eyes, but he remembered walking into a room and seeing agroup of these beings sitting around a conference table. eventually, he was taken back tohis plane and as it rose from the mountain his engines and electronics restarted. nowhaving heard the descriptions of these beings by a modern us pilot, look at how the bookof enoch describes the watchers:44and there appeared to me two men very tall, such as i have never seen on earth. andtheir faces shone like the sun, and their eyes were like burning lamps. their hands werebrighter than snow.55this would connect also with th

the svear.another group of scythians, who became known as the sakkas, went east from thecaucasus following the trail of the earlier aryans and they reached the borders of china by175 bc. about this time chinese records tell of a people called the sai-wang or sok-wangwho were forced to flee india. sok-wang means sakka princes. the records indicate thatthese sakka retreated south into india through the mountain passes from afghanistan, andcoins dating from about 100 bc confirm that a sakka kingdom was created in the upperindus valleys between kashmir and afghanistan. again it is not a coincidence that thereligion of buddhism emerged from lands occupied by the sakka (aryan scythians. atleast by 500 bc a tribe called the sakyas lived in the area where buddha is supposed to62have been born arou

also thesymbol of the jehovahs witnesses, another prison-religion, created by brotherhoodfrontmen like the high degree freemason, charles taze russell. theyre all connected, thesecret societies and the religions they created. sauniere spent profusely on art and antiques;he paid for a water tower to improve the village supply; and he spent a fortune to build aroad to replace the long dirt track up the mountain to rennes-le-chateau. he also began tocorrespond with people all over europe. most notably, he transformed his church with hisnew-found wealth. it was fully restored and refurbished with strange statues and esotericsymbols. on the entrance to the church he had written in french: this place is terrible.as you walk through the door you are faced with a demonic statue depicting a particu

to read, check, or understand.in may 1954 came the first official meeting of the next organisation in the roundtable web, the bilderberg group (bil, which was named after the bilderberg hotel inoosterbeek, the netherlands, where that opening meeting took place. or thats theofficial story, anyway. bil or bel was also the sun god of the phoenicians. bilderbergtranslates as bel of the rock or bel of the mountain. the bilderberg group waschaired from 1954 to 1976 by prince bernhard of the netherlands, the former nazi ssofficer and german spy working for the nw7 intelligence department operatingwithin the unspeakable chemical giant, i. g. farben, which ran the auchwitzconcentration camp.2 pope john paul ii is said by some researchers to have workedfor i. g. farben, also. it makes sense because

DAVIDSON DAN SHAPE POWER

success in curing cancer and also found that orgone was a good general healing adjunct. for this the us food and drug administration (fda) went after reich. they railroaded him into prison, got injunctions against him for using bogus (i.e, non-orthodox) medical treatments, burned reich's books nationwide, and finally destroyed reich. the fda claimed that orgone simply did not exist regardless of the mountain of evidence reich had accumulated to prove the existence of orgone. eventually dr. wilhelm reich died from all the pressures put upon him by the ruthless fda only a short time after he was released from prison on the trumped up charges of medical malpractice. 2.3.2 introduction to orgone energy at first reich thought that orgone energy was electrical in nature; however, further resear

DIABOLUS

erful gnosis for the aspiring sorcerer. apep also bore the name of rerek, a monster serpent form of set who had many helpers being serpents, noxious creatures and demons. it is further connected that thoth was said to have gotten the knife to slay the bull from set, thus making parallel the name of smain with set, being violence. one specific dwelling place of set was called set amentet3 which is the mountain of the underworld, which is a cemetery in the desert on the west banks of the nile. set is also closely connected with a former death-god called seker, who was later merged with osiris and became something rather different in nature. in the tuat, seker resided within a kingdom called ra-stau, from which he sat upon a throne in majesty, having numerous legions of winged serpents, devil

with a former death-god called seker, who was later merged with osiris and became something rather different in nature. in the tuat, seker resided within a kingdom called ra-stau, from which he sat upon a throne in majesty, having numerous legions of winged serpents, devils called seba and other monsters 2 budge, e.a. wallis, the gods of the egyptians volume 1 3 compare with the persian arezura, the mountain in the north from which hell is commonly located. 6 which devoured various shades of the dead who were sent there. it is written in the book of the dead that seker s throne is pyramidal in form, filled with darkness. he appears commonly in the tuat as a mummified man but has a hawk s head and a pair of wings, which come forth from the back of a two headed serpent. the symbolism of the

DION FORTUNE MYSTICAL QABALA

at qms the root of some new activity is formulating in our minds, we are operating in the sphere of chesed. let an example serve to make this clear. supposing an explorer is looking out from a mountain over a newly discovered country and sees that the inland plains lying behind the coastal ranges are fertile, and that a river flows through these plains and makes its ay to the sea through a gap in the mountain chain. he thinks of the agricultural wealth of the plains, transport down the river, and a harbour on the estuary,he knows that the scour of the river will have made a tunnel by which ships can come in. in his mind's eye he sees the wharfs and the warehouses, the stores and the dwellings. he wonders whether the mountains contain minerals, and pictures a railway line alongside the rive

ngside the river and branch lines up the valleys. he sees the colonists coming in, and the need [page 164] for a church, a hospital, a gaol, and the ubiquitous saloon. his imagination maps out the main street of the township, and he determines to stake corner lots that he may prosper with the prosperity of the new settlement. all this he sees while virgin forest covers the coastal belt and blocks the mountain passes. but because he knows that the plains are fertile and that the river has come through the mountains, he sees in terms of first principles all the development that follows. while his mind is working thus, he is functioning in the sphere of chesed whether he knows it or not; and all those who can also function in terms of chesed and think ahead as he does, seeing the thing that m

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

xxxiv. the chapter of being with osiris. vignette: the deceased standing by the side of osiris. p. xlvi theban version: list of chapters. chapter clxxxv. the ascription of praise to osiris, and of adoration to the everlasting lord. vignette: the deceased making adoration to osiris. chapter clxxxvi. a hymn of praise to hathor, mistress of amentet, and to meh-urt. vignette: the deceased approaching the mountain of the dead, from which appears the goddess hathor. the version akin to the theban. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (34 of 36 [8/10/2001 11:22:56 am] pal ography. the version akin to was in vogue from the xxth to the xxvith dynasty, i.e, about b.c. 1200-550, and was, like the theban, usually written upon papyrus. the chapters have n

ed in various ways, different scholars locating the tuat in different parts of creation. dr. brugsch and others place it under the earth,[4] others have supposed it to be the space which exists between the arms of shu and the body of nut,[5] but the most recent theory put forth is that it was situated neither above nor below the earth, but beyond egypt to the north, from which it was separated by the mountain range which, as the egyptians thought, supported the sky.[6] the region of the tuat was a long, mountainous, narrow valley with a river running along it; starting from the east it made its way to the north, and then taking a circular direction it came back to the east. in the tuat lived all manner of fearful monsters and beasts, and here was the country through which the sun passed du

se who had been his followers, and here the beatified dead led a new existence and regaled themselves upon food of every kind, which was given to them in abundance. according to the vignette of the cxth chapter of the book of the dead, the sekhet-aanru is the third division of the sekhet-hetepu, or "fields of peace" which have been compared with the elysian fields of the greeks. set amentet, i.e "the mountain of the underworld" a common name of the cemetery, which was usually situated in the mountains or desert on the western bank of the nile. suten-henen, more correctly henen-su, the metropolis of the twentieth nome of upper egypt, called by the greeks heracleopolis magna (strabo, xvi i, i, 35. the hebrews mention the city, isaiah xxx, 4) hanes as the representative of upper egypt, and in

ted as a woman bearing a vase upon her head, and sometimes wears the disk and horns usually characteristic of isis and hathor. she was the daughter and mother of ra. see lanzone, dizionario, p. 392; pierret, panth on, pp. 34, 36; brugsch, religion und mythologie, pp. 603-610. 4. manu is the name given to the mountains on the western bank of the nile, opposite thebes, wherein was situated tu manu "the mountain of manu" the chief site of rock-hewn tombs. see brugsch, dict. g og, p. 259. 5. maat "daughter of the sun, and queen of the gods" is the personification of righteousness and truth and justice. in many papyri she is represented as leading the deceased into the hall of double maat, where his heart is to be weighed against her emblem. she usually wears the feather, emblematic of truth, a

nto thee. the azure goddess nut doth compass thee on every side, and the god nu floodeth thee with his rays of light (9) o cast thou thy light upon me and let me see thy beauties, me, the (10) osiris qenna the merchant, triumphant! when thou goest forth over the earth i will sing praises unto thy fair (11) face. thou risest in the horizon of heaven, and [thy] disk is adored [when] it resteth upon the mountain to give life unto the world" saith qenna the merchant, triumphant (12 "thou risest, thou risest, coming forth from the god nu. thou dost become young again and art the same as thou wert yesterday, o mighty youth who hast created thyself. not. my hand (13) thou hast come with thy splendours, and thou hast made heaven and earth bright with thy rays of pure emerald light. the land of pun

scussion on this point see maspero, un manuel de hi rarchie gyptienne, p. 15 ff; brugsch, aegyptologie, p. 210. 2 osiris, the night sun, was the son of ra, and the father and son of horus. he is always represented as a mummy holding in his hands the sceptre# crook# and flail. see lanzone, dizionario, p. 690 ff; wiedemann, religion, p. 123 ff; brugsch, religion und mythologie, p. 611 ff] p. 254 in the mountain of amenta be content, for thy son horus is stablished upon thy throne (4) thou art crowned lord of tattu[1] and ruler in abtu.[2] through thee the world waxeth green (5) in triumph before the might of neb-er-tcher.[3] he leadeth in his train that which is and that which is not yet, in his name (6) ta-her-seta-nef;[4] he toweth along the earth in triumph in his name seker.[6] he is (7)

ELLIS LOW TWELVE 1907

and were gathered there, unless, with that persistency which was a feature of their retreat, they had pressed through and were fleeing into the broken region beyond. we had pushed our horses to the limit, and lieutenant sm-ith halted the command among the hills not far to the rear of where my dusky 34 low twelve companion and myself paused to scan the white, blistering sand that stretched away to the mountain spur. by permission of the officer, vikka and i had ridden this comparatively short distance, and it rested with us whether we should advance any farther toward the enemy. this expanse of plain was a bed of sand that pulsated in the intolerable sunlight. it was ridged and hummocky in many places, having been thus twisted and flirted about by the gusts of wind that sometimes played pra

trusted him so fully that he could have brought about my death without causing a shadow of suspicion. when i thought of all this, i compressed my lips and muttered "i will never doubt him; he has been tested by fire" and yet the old, vague, tormenting suspicion would come to me, and it came again when i glanced sideways at him, and saw his black eyes gazing off across the shimmering plain toward the mountain spur. the misgiving was unreasonable, but it would not down. i shuddered as i reflected that when he should bound back to barbarism and his own natural self, his first victim must be myself. why did he wait so long before striking? was he planning some huge treason that would overwhelm us all? hardly had i asked myself the question when i flung it aside, impatient that i had allowed i

ey aimed at our horses, we must have been dismounted, but before they could repair their mistake we were beyond range. glancing over my shoulder, i saw the frowsy figures running full speed after us, loading and firing as best they could, but our ponies were accustomed to sudden demands upon their energies, and they quickly carried us out of danger. my second glance showed they were loping toward the mountain spur, where doubtless geronimo and his hostiles were awaiting the result of the attempt to ambuscade us. but they had failed, and fearing pursuit, were speeding across the plain beyond reach of the avenging cavalry "i wish" said i, when we drew our animals down to a walk, as we approached the cover where lieutenant smith and the command had halted for rest "that all our men could have

time was not with us. we cavalrymen were so few in number, and all so personally interested in everything, that those who did not prefer to sleep joined the group, of which i was a member. we were on the direct trail of geronimo and his band, and with such skilful trackers as we had with us, it was impossible for the hostiles to throw us off the scent. we had but to press on across the plain into the mountain spur, when we should be upon their heels. and right there rose the problem, and a mighty serious one it was, too. if we pushed over the sandy waste, the fugitives could not fail to discover our pursuit. they could scatter among the rocks and fastnesses, or, what seemed more likely, set a series of traps, which, with all the skill of our scouts, it would be hardly possible for us to av

problem, and a mighty serious one it was, too. if we pushed over the sandy waste, the fugitives could not fail to discover our pursuit. they could scatter among the rocks and fastnesses, or, what seemed more likely, set a series of traps, which, with all the skill of our scouts, it would be hardly possible for us to avoid. what lieutenant smith sought to learn was the "lay of the country" beyond the mountain spur. that was readily ascertained from vikka and others. the delicate question was whether our scouts could reason out the destination of geronimo-not his ultimate destination, which probably the wily devil did not know himself, but the point where he would halt that night, or at the furthest, the following night. then, instead of keeping to the trail, we should take a circuitous cou

latter of course being on foot, we having taken their ponies in charge-grouped irregularly around, we held a council of war, in which all felt a freedom in expressing his opinion not often seen in a military company. the situation may be summed up thus: the apaches whom we had been chasing for weeks were known to be camped hardly a fourth of a mile away, in a basin among the rugged fastnesses of the mountain spur. they would remain there until dawn, in the hope of taking us at a vast disadvantage. if nothing of the kind occurred, they would resume their flight at the earliest streaking of daylight. their scouts were not only watching the path which we were likely to follow, but, as a matter of course, were guarding their camp from every side. matters being thus, could we steal upon them f

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

phical roots. he also led in the creation of the new science of selfica, the technology of accumulating and utilizing subtle energies, such as prana. in 1992, it was revealed that soon after acquiring the land for damanhur, airaudi had begun directing the building of a large underground temple complex that the residents carved out of the hard mountain rock. not only were large rooms carved inside the mountain, but each was beautifully decorated in a manner following themes that embodied the group s beliefs. the existence of the temple work had remained a secret in spite of visits by numerous outsiders and the defection of members who were aware of what was occurring. in the wake of the revelation concerning the temple, airaudi was threatened with his violation of a variety of zoning, build

shamans are said to handle fire, as also are the female sorcerers of honduras. indians know well how to handle venomous serpents with impunity. if they can not avoid being bitten, as they usually can, they seem to be able to avert the fatal consequences of the bite. the wonderful acts performed in the snake dance of the hopi have often been described. a trick of navaho dancers, in the ceremony of the mountain chant, is to pretend to thrust an arrow far down the throat. in this feat an arrow with a telescopic shaft is used; the point is held between the teeth; the hollow part of the handle, covered with plumes, is forced down toward the lips, and thus the arrow appears to be swallowed. there is an account of an arrow of similar construction used early in the eighteenth century by indians of

supposed to enable a man to do more work than he could do with tools whose handles were not of ash. hence the reason that ash wood is generally used for tool handles. it was upon ash branches that witches were enabled to ride through the air, and those who ate the red buds of the tree on st. john s eve were rendered invulnerable to witches influence. in speaking of the ash, reference was often to the mountain ash or rowan tree. sources: porteous, alexander. forest folklore, mythology, and romance. london: george allen& unwin, 1928. asiah according to the kabala, asiah is the first of the three classes or natural ranks around the spirits of men, who must advance from the lower to the higher. asipu priests of ancient mesopotamia (see also semites) asmodeus ancient persian demon of lust and r

encircling the head and supposed to proceed from the nervous system. it is described as a cloud of light suffused with various colors. this is seen clairvoyantly, being imperceptible to the physical sight. some authorities trace the existence of the aura in such biblical instances as the bright light shining about moses, which the children of israel were unable to look upon when he descended from the mountain bearing the stone tablets engraved with the ten commandments (exod. 34:29.30; in the exceedingly brilliant light that shone about st. paul s vision at the time of his conversion (acts 9:3; and in the transfiguration of jesus christ, when his raiment shone so brightly that no one on earth could match it (matt. 17:1.2. many of the medieval saints were said to be surrounded with a cloud

call to prayer, to whom? a certain caste of men, mazzi, madz. a card. i can see no more. sleepwalkers furnish evidence of a clairvoyant faculty of vision. the existence of such a faculty may explain strange experiences in dreams, such as the oft-quoted story of rev. henry bushnell (sunday at home, vol. 1875) about capt. youatt, a wealthy man who in a dream saw a company of emigrants perishing in the mountain snow. he distinguished the faces of the sufferers and gave special attention to the scenery; a perpendicular white rock cliff struck him particularly. he fell asleep again and the dream was repeated. he described the scenery to a comrade, who recognized its features as belonging to the carson valley pass, 150 miles away. a company was collected with blankets, provisions, and mules. on

ounselor and has written a guidebook to assist new counselors in developing their practice. in 1986 she received the annual award from professional astrologers incorporated for her contributions to the field. cunningham resides in port townsend, washington, and has become one of the more prolific american writers on astrology. she has written numerous articles for astrological periodicals such as the mountain astrologer authors and monthly column for horoscope magazine. sources: cunningham, donna. an astrological guide to self-awareness. sebastopol, calif: crsc publications, 1979. the consulting astrologer s guidebook. york beach, maine: samuel weiser, 1994. flower remedies handbook. new york: sterling publishing, 1992. the moon in your life: being a lunar type in a solar world. york beach

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

travels have included such remote parts of the world as east africa, where she lived among the masai tribe, and the himalayan kingdom of bhutan, where she was detained by border guards during a political crisis. when traveling in india, she became sympathetic to the plight of the gutter babies and helped to establish an orphanage for them in calcutta. her best-selling autobiography don t fall off the mountain (1970, which detailed her experiences in africa, india, the far east, and hollywood, was translated into eight languages. in 1973 maclaine led a delegation of 12 american women, including filmmaker claudia weill, on a six-week tour of the people s republic of china. with weill acting as her codirector, maclaine produced and wrote the narration for the film the other half of the sky: a

erved for j. z. knight, who channels an entity named ramtha and has since attracted a large following. in the late 1980s maclaine emerged as a new age teacher and leader of higher life seminars. profits from the seminars have funded several new age centers. maclaine has continued to write new age books. sources: maclaine, shirley. dancing in the light. new york: bantam books, 1985. don t fall off the mountain. new york: w. w. norton, 1970. it s all in the playing. new york: bantam books, 1987. out on a limb. new york: bantam books, 1983. you can get there from here. new york: w. w. norton, 1975. melton, j. gordon, jerome clark, and aidan kelly. new age encyclopedia. detroit: gale research, 1990. macleod, fiona pseudonym of scottish writer william sharp (1856.1905, virtually a secondary per

j. e. jenkins in developing and testing devices to investigate extrasensory perception. he is an associate member of the parapsychological association. sources: pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. stewart, w. c. three new esp test machines and some preliminary results. journal of parapsychology (march 1959. mount shasta see shasta, mount the mountain cove community a spiritualist community founded in mountain cove, fayette county, virginia, in the autumn of 1851 under the leadership of the rev. james scott and rev. thomas lake harris. both were mediums who had settled in auburn the previous year and had obtained a considerable following. while harris was absent in new york the command to form a community at mountain cove was given

ons soon arose as pecuniary difficulties were experienced, and only harris s return in the summer of 1852 saved the community from immediate dissolution. however, the dissensions and difficulties remained, and early in 1853 the community finally broke up (see also apostolic circle) sources: noyes, john humphrey. strange cults and utopias of 19thcentury america. new york: dover publications, 1966. the mountain path (journal) quarterly journal founded in january 1964 dealing with the life and teachings of sri ramana maharshi (1879.1950, celebrated hindu saint credited with many miracles. address: the bookstore, sri ramanasramam, tiruvannamalai 606-603, tamil nadu, india. selected articles are available online at http//www.ramana-maharshi.org. sources: sri ramanasramam. http//www.ramana-mahar

en succeeded olcott as president. sources: gomes, michael. the dawning of the theosophical movement. wheaton, ill: theosophical publishing house, 1987. karunaratne, k. p. olcott commemoration volume. ceylon: olcott commemoration society, 1967. olcott s contribution to the buddhist renaissance. colombo, sri lanka: publication division, ministry of cultural affairs, 1980. murphet, howard. hammer on the mountain: life of henry steel olcott, 1832.1907. wheaton, ill: theosophical publishing house, 1972. olcott, henry steel. old diary leaves. 6 vols. adyar, madras, india: theosophical publishing house, 1895.1910. reprinted as inside the occult: the true story of madame h. p. blavatsky. philadelphia: tunning press, 1975. people from the other world. hartford, conn, 1875. reprint, rutland, vt: cha

sians and the taprobane of the greek geographers, was cited as a possibility. robert percival, in his book an account of the island of ceylon (1803, suggested: it is from the summit of hamalleel or adam s peak that adam took his last view of paradise before he quitted it never to return. the spot on which his feet stood at the moment is still supposed to be found in an impression on the summit of the mountain, resembling the print of a man s foot, but more than double the ordinary size. after taking this farewell view, the father of mankind is said to have gone over to the continent of judea, which was at that time joined to the island, but no sooner had he passed adam s bridge than the sea closed behind him, and cut off all hopes of return. this tradition, from whatever source it was deri

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

dama, who channels through dianne robbins, is an ascended master and high priest of telos, the great lemurian city now located under mount shasta in northern california. because of his pure thoughts, adama, like the million other persons who live in the city, is able to live for hundreds of years. he is currently more than six hundred years old. he is a descendant of the lemurians who fled inside the mountain when lemuria and all else on earth s surface were destroyed in a nuclear holocaust. only twenty-five thousand lemurians escaped in time. since then the lemurians consciousness has evo l ved signific a n t l y. besides attending to their spiritual betterment, the lemurians h a ve fought off marauding extraterre s t r i a l s who are causing harm to surface dwe l l e r s. we are all par

ce in the ufo encounter. in andrea pritchard, david e. pritchard, john e. mack, pam kasey, and claudia yapp, eds. alien discussions: proceedings of the abduction study conference, 142 148. cambridge, ma: north cambridge press. dugja according to members of a small group called elan vital (vital essence, the last queen of the lost continent of lemuria, dugja (pronounced doo-ja, reigns as spirit of the mountain. the mountain is shasta, in far northern california, the focus of many occult beliefs and legends. dugja materializes whenever her mood or the situation, calls for it. one member claimed that in 1963, while meditating on mount sh a s t a s grey butte, he sensed an astral man, with thin hair, white b e a rd, and pink skin, warning him telepathically to turn back. when he ignored the th

e situation, calls for it. one member claimed that in 1963, while meditating on mount sh a s t a s grey butte, he sensed an astral man, with thin hair, white b e a rd, and pink skin, warning him telepathically to turn back. when he ignored the thre a t s and entreaties, other astral entities joined with the first one. nonetheless, undaunted, the man ended his meditation and continued his tre k up the mountain. soon he encountered du g j a, who greeted him warmly and invited him to stay for a time. he returned to shasta thre e years later. since then, he told re p o rter em i l i e a. frank in the 1970s, he had visited the queen on many occasions in both physical and outof- body states. i am also responsible for cleaning negative light forces around mount sh a s t a and elsew h e re in the

and another race, not humans, get their heat and light from it. this other-race l i ves in a pleasant, tropical climate. other fringe thinkers, notably h. spencer lewis and guy warren ballard, wrote that mount shasta in northern california is an entrance to the interior, where a colony of survivors from the lost continent lemuria live on. ballard claimed to have personally met super beings under the mountain, including golden-haired, angelic venusians such as those george adamski and later flying-saucer contactees would claim to know. ballard, his wife edna, and their son donald founded a popular theosophy-based (and fascist) movement around these experiences and doctrines. ballard died in 1939, but his organization, the i am still exists. in the 1940s the pages of the science-fiction pul

review 10, 2 (march/april: 11 12. mount lassen mount lassen, in california s tehama county, houses good and evil beings who live deep inside caves and engage in conflict with advanced weapons, according to the testimony of a man identified as ralph b. fi e l d s. at some unspecified time, apparently, in the latter twentieth century, fields and a companion named joe (no last name offered) went to the mountain in search of guano (bat dung, which they hoped to market as fertilizer. on their first night, the two slept at the foot of the mountain. by the third day, they were nearing the mountaintop when they decided to make camp and prepare a meal. joe went off to collect dead scrub bush for the fire. suddenly, he returned in a state of high excitement. he had found a big cave nearby, and it l

keith, 1990. under- ground alien bases. new brunswick, nj: abelard publications. mount shasta mount shasta in northern california, near the oregon border, is the scene of occult legends that go back to the nineteenth century. even before white settlers arrived in the region in 1827, however, local indian tribes believed that giant creatures, apparently of the sasquatch variety, lived in caves on the mountain. the giants were feared because of their habit of capturing individuals and taking them to their caves, where they would squeeze their victims to death. another race of beings, small, usually invisible entities akin to fairies, also called shasta their home, according to tribal traditions. but it took frederick spencer oliver of nearby yreka, california, to put the mountain on the mys

FAUST

unset-glow the green-encircled hamlets glitter. the sun retreats- the day, outlived, is o erit hastens hence and lo! a new world is alive! oh, that from earth no wing can lift me up to soar and after, ever after it to strive! i d see in that eternal evening beam, beneath my feet, the world in stillness glowing, each valley hushed and every height agleam, the silver brook to golden rivers flowing. the mountain wild with all its gorges would hinder not the godlike course for me; before astounded eyes already surges, with bays yet warm, the open sea. and yet at last the god seems to be sinking; but new impulse awakes, to light i hasten on, eternal brightness drinking, before me day, behind me night, above me heaven, and under me the billow. a lovely dream, the while the glory fades from sight

r you i hope i ll find a way to curb my nature s flighty will; our course, as heretofore, is zigzag still. mephistopheles ho! ho! you think you ll imitate mankind. go on and in the devil s name, but straight! now mind! or else i ll blow your flickering light clean out. will-o -the-wisp. you are the master of the house, i have no doubt, and i ll accommodate myself to you with glee. but do reflect! the mountain s magic-mad today, and if a will-o -the-wisp must show the way, you must not take things all too seriously. faust, mephistopheles, will-o -the-wisp [in alternating song. spheres of dream and necromancy, we have entered them, we fancy. lead us well, for credit striving, that we soon may be arriving in the wide and desert spaces. i see trees there running races. how each, quickly moving

the glow-worms fly, in swarming columns, ever forming a bewildering escort hither. tell me, do we stay or whether we are going onward thither? all, all seems to be gyrating, rocks and trees that make grimaces, lights that wander, changing places, multiplying, self-inflating. mephistopheles grab my mantle s hem, hold tightly! here s a midway peak where nightly man, astounded, sees and knows how in the mountain mammon glows. faust how strangely glimmers through the gorges, like morning s red, a turbid glow! down the abyss itself it forges, cleaving its way through gulfs far, far below. vapour floats yonder, there is steam up-leaping, here shines a glow through mist and haze, then like a slender thread it s creeping, then forth it breaks like fountain-sprays. here for a long way it goes windi

d away, the owls are flying. hearken! columns split and quiver in palaces of green undying. the branches sigh and breaking shiver! the tree-trunks mighty groaning! the roots are creaking and moaning! in frightfully entangled fall they crash together, one and all, and through the wreck-over-strewn abysses the tempest howls and hisses. voices over us! do you hear? now far off and now more near? all the mountain-side along streams a furious magic song! witches [in chorus. the witches to the brocken go; the grain is green, the stubble aglow. there gathers all the mighty host; sir urian sits uppermost. so goes it over stone and stock; the witch breaks wind, and stinks the buck. a voice alone old baubo s coming now; she s riding upon a farrow sow. chorus. so honour to whom honour is due! in fron

it thou canst not; for on that brow of thine i see aversion writ, a noble anger that is battling with surprise. helena [who has left the wings of the door open, agitated. a vulgar fear beseemeth not the child of zeus, no lightly fleeting hand of terror touches her; but that grim fright, that from the womb of ancient night rose at the first beginning and still multiform, like glowing clouds out of the mountain s fiery throat, rolls upward, might make even heroes breasts to quake. in such appalling wise today the stygians have marked my entrance to the house that i am fain to leave this threshold often trod and wished-for long, turning my steps away as of a guest dismissed. but no! i have retreated hither to the light and ye ll not drive me further, powers, be who ye may! i ll plan some cons

s only semblance, yet a semblance great. i dreamed confusedly of victory and fame, now i ll retrieve my fault and expiate my shame. the heralds are despatched to challenge the rival emperor to single combat. faust in armour, with half-closed visor. the three mighty men armed and clothed as above. faust we come and hope that we are welcome here; foresight avails even when no need is near. you know the mountain-people think and pore, well-studied in all rock s and nature s lore. the spirits, long since vanished from the plain, of rocky heights are more than ever fain. silent they work through devious crevasses in rich metallic fumes of noble gases. on sundering, testing, blending, they are bent, their only impulse, something to invent. with the light touch of spiritual power they build trans

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

iracle is man, o asclepius, a being worthy of reverence and honour. for he passes into the nature of a god as though he were himself a god; he has familiarity with the race of demons, knowing that he is issued from the same origin; he despises that part of his nature which is only human, for he has put his hope in the divinity of the odier part.1 (2) egyptian regeneration. the secret discourse on the mountain of hermes trismegistus to his son tat. corpus hermeticum, xiii2; dualist gnosis) tat asks his father, trismegistus, to teach him about the doctrine of regeneration, for he has fortified his spirit against the illusion of the world and is ready for the final initiation. trismegistus tells 1 see below, p. 35. 2 c.h, ii, pp. 200-09; ficino, pp. 1854-6. 28 ficino's "pimander" and the "asc

ermes but inserted by the magician, apuleius of madaura, when he made the latin translation of the work. this left the way clear to admire hermes without reserve for his remarkable insights into old and new testament truths. the most ancient egyptian writes a genesis which is close to the hebrew genesis; he speaks of the son of god as the word; he describes in a "sermon on the mount (discourse on the mountain of hermes trismegistus to his son tat, corpus hermeticum, xiii) a religious experience which is like christian regeneration; he seems to echo the beginning of st. john's gospel. all these christian parallels, which had immensely struck ficino, were free to be ecstatically pondered upon and developed, once the magic of the asclepius was got rid of, by those who, unlike ficino, were not

FRATER TENEBROUS CULTS OF CTHULHU

waz. another contemporary of lovecraft s whose writings contain many similarities and correspondences is helena petrovna blavatsky, the famous occultist and theosophist and author of the secret doctrine, this vast work is in fact an expanded commentary on the book of dzyan, itself a fragmentary extract from the mani koumbourm, the sacred writings of the dzugarians, an ancient race which inhabited the mountain regions of northern tibet. these texts tell of how the earth was once possessed by chaotic beings said to have crossed the gulf from another universe, at a time pre-dating the appearance of man, and goes on to relate how they were expelled from this universe by the intervention of forces allied to the cause of order. this cosmic history, which details subsequent battles with other pri

FULLER J F C SECRET WISDOM OF THE QABALAH

n millions. is this omission, this negative period, a coincidence in these three lives? the answer is gno h, and this answer is conclusively proved by examining the lives of the lesser masters. moses disappeared into the land of midian, met there seven daughters of the priest of that country, lived with jethro 8 their father, tended his flocks, led them to the gback side of the desert and came to the mountain of god h. gand the angel of the lord appeared unto him in a flame of fire, out of the midst of a bush. h 9 then he conversed with god, who revealed himself to be the secret jehovah; and on his return to egypt such was his power that not only did he to all intents and purposes found the jewish religion, but he succeeded in turning egyptian society upside down. st. paul journeying to da

eparing himself for revelation and for the union with god. sought the loneliest places and the most arduous ways. he withdrew far from the multitude, where there was nothing to distract him. at the foot of secret wisdom of the qabalah page 80 mount randa he constructed a little hut in which he received his pupils and taught them. but when he desired communion with god, he climbed to the summit of the mountain. 11 we will next turn to a modern example, that of baha u llah, the follower of the bab. in 1844 the bab, a young man of twenty-five and the son of a wool merchant, first proclaimed his message in shiraz. seven years later he was put to death at tabriz and his followers were persecuted for heresy. baha u llah, a wealthy young persian of teheran, became a follower of his, and in the ne

enly reveals to me what i have to say or do in the circumstances unexpected by others- it is reflection, meditation. also he said: gi command or i am silent- a profound magical saying. secret wisdom of the qabalah page 81 the mystic way. from the above very brief excursion into the zohar says: gtruly, wisdom is not acquired by a man save when he sits and rests, as it says of moses that he esat on the mountain forty days f. h 16 the conclusion is, and this quotation supports it, that normally it is passivity and not activity of mind which unlocks the doors of the mysteries, retirement from the world being the key-hole of the door. whilst in the passive state, when all mental activities are stilled and the brain itself becomes a spotless mirror, a vision is seen or a voice is heard, and in t

GILBERT THE SORCERER AND HIS APPRENTICE

the armorial bearings of benjamin are- green, a wolf. these suit the character of (t )partly keen, partly of the nature of jupiter, and partly brutal.ofzebulon (v\)jacob says 'zebulon shall dwell at the haven of the sea, and he shall be for a haven of ships, and his border shall be unto sidon' moses says 'rejoice zebulon in thy going out, and issachar in thy tents, they shall call the people unto the mountain, there they shall offer sacrifices of righteousness, for they shall suck of the abundance of the sea, of the treasures hid in the sands' this suits well the tropical, earthy and watery signs of (v\)and (f:l!273).the armorial bearings of zebulon are- purple, a ship.ofreuben=)jacob says 'reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity

spoke of the marriages between the fairies and mankind he played the plaintive notes of 'oran anteach:'the 'lament of the water kelpie, and told me the story that matthew arnold has rendered immortal in hisforsaken merman,a story by the way that is as familiar in norway as in the western isles, only there the merman is a fierce and cruel god of the sea, but in skye he is gentle and kindly. out on the mountain side, as the shades of evening descended, there were strange dancing lights, bog-firesisuppose we should call them and have a scientific explanation ready. but to my fisher-lad they were corpse-lights, and told of a death, either one that had just taken place, or that might be expected within a few hours 'and it makes no difference' he said 'you may call it marsh gas, or what you will

GOLDEN DAWN RITUALS K

of an equilateral heptagon, or figure of seven sides" chief adept "mighty adeptus major, unto what do these seven sides allude" second adept "seven are the lower sephiroth, seven are the palaces, seven are the days of creation, seven in the height above, seven in the depth below" chief adept "associate adeptus minor, where is the vault symbolically situated" third "in the center of the earth, in the mountain of caverns, the mystic mountain of abi-agnus" chief adept "mighty adeptus major, what is this mystic mountain of abi-agnus" second adept "it is the mountain of god in the center of the universe, the sacred rosicrucian mountain of initiation" chief adept "associate adeptus minor, what is the meaning of this title, abeignus" third adept "it is abi-agnus, lamb of the father. it is by met

GOLDEN DAWN RITUALS ZAM21

rt lord of the shrine which standeth in the center of the earth. behold! he is in me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say come up upon the mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that

GOLDEN DAWN RITUALS ZAM7

u art lord of the shrine which standeth in the center of the earth. behold! he is me, and i am in him. mine is the radiance wherein ptah floateth over the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say come up upon the mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth, and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as tha

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

transfixed. as my eyes fell upon the southern hemisphere of a world map drawn by oronteus finaeus in 1531, i had the instant conviction that i had found here a truly authentic map of the real antarctica. the general shape of the continent was startlingly like the outline of the continent on our modern maps. the position of the south pole, nearly in the center of the continent, seemed about right. the mountain ranges that skirted the coasts suggested the numerous ranges that have been discovered in antarctica in recent years. it was obvious, too, that this was no slapdash creation of somebody s imagination. the mountain ranges were individualized, some definitely coastal and some not. from most of them rivers were shown flowing into the sea, following in every case what looked like very nat

them. and how they hewed them and set them one on top of the other with such precision. for they disposed of neither iron nor steel with which to penetrate the rock and cut and polish the stones; they had neither wagon nor oxen to transport them, and, in fact, there exist neither wagons nor oxen throughout the world that would have sufficed for this task, so enormous are these stones and so rude the mountain paths over which they were conveyed..19 garcilaso also reported something else interesting. in his royal commentaries of the incas he gave an account of how, in historical times, an inca king had tried to emulate the achievements of his predecessors who had built sacsayhuaman. the attempt had involved bringing just one immense boulder from several miles away to add to the existing for

eyed..19 garcilaso also reported something else interesting. in his royal commentaries of the incas he gave an account of how, in historical times, an inca king had tried to emulate the achievements of his predecessors who had built sacsayhuaman. the attempt had involved bringing just one immense boulder from several miles away to add to the existing fortifications: this boulder was hauled across the mountain by more than 20,000 indians, going up and down very steep hills. at a certain spot, it fell from their hands over a precipice crushing more than 3000 men. 20 in all the histories i surveyed, this was the only report which described the incas actually building, or trying to build, with huge blocks like those employed at sacsayhuaman. the report suggested that they possessed no experien

land.8 always this poignant goodbye. and often a hint of science or magic. time capsule outside the window of the train things were happening. to my left, swollen with dark water, i could see the urubamba, a tributary of the amazon and a river sacred to the incas. the air temperature had warmedup noticeably: we had descended into a relatively low-lying valley with its own tropical micro-climate. the mountain slopes rising on either side of the tracks were densely covered in green forests and i was reminded that this was truly a region of vast and virtually insuperable obstacles. whoever had ventured all this way into the middle of nowhere to build machu picchu must have had a very strong motive for doing so. whatever the reason had been, the choice of such a remote location had at least o

re the only guests. though it had been years since the local guerrilla movement had last bombed the machu picchu train, not many foreigners were keen to come here any more. machu picchu dreaming it was two in the afternoon. i stood on a high point at the southern end of the site. the ruins stretched out northwards in lichen-enshrouded terraces before me. thick clouds were wrapped in a ring around the mountain tops but the sunlight still occasionally burst through here and there. way down on the valley floor i could see the sacred river curled in a hairpin loop right around the central formation on which machu picchu was based, like a moat surrounding a giant castle. the river showed deep green from this vantage point, reflecting the greenness of the steep jungle slopes. and there were patc

est? perhaps it was the possession of fragments like these that had made possible the drawing of the nazca lines and enabled the predecessors of the incas to build the impossible stone walls at machu picchu and sacsayhuaman? mexico the image i could not get out of my mind was of the viracocha people leaving, walking on the waters of the pacific ocean, or going 20 ibid. 21 evan hadingham, lines to the mountain gods, harrap, london, 1987, p. 34. 22 aymara is rigorous and simple which means that its syntactical rules always apply, and can be written out concisely in the sort of algebraic shorthand that computers understand. indeed, such is its purity that some historians think it did not just evolve, like other languages, but was actually constructed from scratch. sunday times, london, 4 nove

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

did you believe the story? trw: course not. but, i figured, this could be an artifact of something real, and shaver gave us a couple of locations right here in the south that, he said, were entrances to the caves. ahg: right. i investigated both. one was brown mountain, north carolina, and i found plenty of ufo witnesses there, including this guy, ralph something, that claimed he had been inside the mountain, and whisked off from there to outer space. quite a yarn. i went there with gene and geneva steinberg once, and with jim moseley and his daughter betty and tim beckley, on christmas eve, in 1968 as i recall. the other entrance dates back into cherokee indian legend of the entrance to fairyland, magonia, or whatever-you-call-it. it was the home of the yum-wee- chum-dee, the little men

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

rganizations. although similar in theory, enochian magick is probably best practiced alone and in secret. all true religious, philosophical, occult, and magical systems lead the sincere aspirant to the same goal-a dearer understanding of the meaning of l i fe. it is sometimes described as many paths, all leading up the same mountain toward the same invisible peak. some paths slowly meander around the mountain. these paths require little effort, and offer great security and many resting places along the way. others attack the mountain in a direct and aggressive ascent which is both steep and dangerous. there are advantages and disadvantages to each path up the mountain slopes. enochian magick is a steep and precarious path. it is one that should not be undertaken lightly. it offers quick re

ience (temperance/art of sagittarius) in order to have true insight (hierophant in taurus. this formula expresses the scientific attitude of tempering judgment with actual experience in order to see things without prejudice. 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 fur

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

regarded as having proceeded from him. though a son of wuotan and yielding to him in power or influence, donar (thunar, thor) appears at times identical with him, and to some extent as an older god worshipped before wuotan. for, like jupiter, he is a father, he is grandfather of many nations, and, as grandfather, is a god of the hills, a god of the rocks, a hammer, sits in the forest, throned on the mountain top, and hurls his old stone weapon, the lightning's bolt. to him the oak was sacred, and his hammer's throw measured out land, as did afterwards wuotan's wand. he rather flies furiously at the giants than fights battles at the head of heroes, or meditates the art of war. i think it a significant featui'e, that he drives or walks, instead of riding like wuotan: he never, preface. xix

he rather flies furiously at the giants than fights battles at the head of heroes, or meditates the art of war. i think it a significant featui'e, that he drives or walks, instead of riding like wuotan: he never, preface. xix presents himself in the wild hunt, nor in women's company. but his name is still heard in curses (wuotan's only in protestations, p. 132; and as redbeard, donar might sit in the mountain too. the heroes all go to wuotan's heaven, the common folk turn in at donar's; beside the elegant stately wuotan, we see about donar something plebeian, boorish and uncouth. he seems the more primitive deity, displaced in the course of ages (yet not everywhere) by a kindred but more comprehensive one. if wuotan and donar are to be regarded as exalted deities of heaven, much more may z

ion, shew in detail that the same mythic basis, which must be assumed for our own heroic lays, was not foreign either to the carolingian poetry, the product mainly of a german tribe, or even to the british. arthur belongs to the^ wild host^ and the' heaven's wain' morgana coincides with norns and elfins. a great deal nearer still stands charles with his heroes: he is the long-beard that sleeps in the mountain and rides on the karl-wain, his karlstone is the same as the woden-stone (p. 155, roland stands on the pillar, froberge reminded us of fro (p. 216, and galans, who plies the forge for these frankish heroes, is wayland, wielant, volundr. berthe with the foot, progenitress of charles, is our berhta (p. 429; and, attached to her, stand flore and blanchefleur with their elvish names (p. 1

ad^ baugi said the mead belonged to his brother, but he would do his best to obtain the drink from him. bolverkr accomplished the nine men's work in summer, and when winter came demanded his wages. they both went off to suttung, but he would not part with a drop of mead. bolverkr was for trying stratagem, to which baugi agreed. then bolverkr produced a gimlet named rati* and desired baugi to bore the mountain through with it, which apparently he did; but when bolverkr blew into the hole and the dust flew back in his face, he concluded that his ally was no honester than he should be. he made him bore again, and this time when he blew, the dust flew inwards. he now changed himself into a worm, and crept in at the hole; baugi plunged the drill in after him, but missed him. in the mountain bol

and blossom, than thou obtain salvation' the neck sorrowfully throws his harp away, and weeps. the priest rides ou, and presently his staff begins to put forth leaf and flower, he turns back to tell the marvel to the neck, who then plays joyful tunes the whole night long, afz. 2, 156. but this myth of tanhauser accords with many others, esp. celtic ones. tanhauser passes many a year with holda in the mountain, so does tamlane with the queen of fays, thomas of ercildon with the fairy queen (scott's minstr. 2, 193. 3, 181 3, ogier 200 years with fata morgana in avalon: she had pressed a garland on his head, which made him forget everything, but the legend is teutonic for all that, it is told in sweden of the elf-king's daughter (p. 466 and afz. 2, 141, and in the kinderm. of frau fortuna, al

nd closed us walls. here in the odenberg the king rests from his valiant deeds; but he has promised to come out every seven (or every 100) years, and when that time is past, you hear a rattling of arms in the air, neighing of horses and tramp of hoofs; the procession passes by the glisborn, where the steeds are watered, then goes on its way till, having finished its round, it returns at last into the mountain again. once people were going past the odenberg, and heard the roll of drums, but^ at broterode they shew a fann (flag) of karles quintes, and connect with it the bloody assize held at the place, really the mhq' karles reht' or' lot' bechsteiu's thiir. sat. 2, 95. furjous host: charles, wuotan. 939 saw nothing. a wise man bade tliem look, one after anothei, throvc/h the ring formed by

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

e helmets of invisibility, and the home-sprite has his feet miraculously shod as well; watersprites can assume the shape of fishes and sea-horses, and homesprites those of cats. the weeping nix, the laughing goblin are alike initiated in the mystery of magic tones, and will even un veil it to men that sacrifice. an ancient worship of genii and daemons is proved by sacrifices offered to spirits of the mountain, the wood, the lake, the house. goblins, we may presume, ac companied the manifestation of certain deities among men, as wuotan and holda, and both of these deities are also connected with watersprites and swan-maids. foreknowledge of the future, the gift of prophecy, was proper to most genii; their inexhaust ible cheerfulness stands between the sublime serenity of gods 1 bead holberg

chter opgaen te voet. and at 1628 seq. is described the brazen statue of a dorper, 1 standing outside the porch of a door: het dede maken en gigant, die daer wilen woende int lant (see suppl. giants-mountains, giant*s-hills, hiinen-beds may be so named because popular legend places a giant s grave there, or sees in the rock a resemblance to the giant s shape, or supposes the giant to have brought the mountain or hill to where it stands. we have just had an instance of the last kind: the edda accounts for all the liein-rocks by portions of a giant s club having dropt to the ground, which club was made of smooth whinstone. there is a pleasing variety about these folk-tales, which to my thinking is worth closer study, for it brings the living conception of giant existence clearly before us. o

rough our chamber wall? and: stat du der og bliv til steen, og (gjor) ingen dannemand (no dane) mere til ineen! 3 in norway itself the legend runs thus: the hornelen mountains in bremanger were once connected with maroe, but are now divided from it by a sound. sfc. olaf sailed up to them, and commanded the cliffs to part and let him pass through. they did so, but instantly a giantess leapt out of the mountain and cried: sig (see, du mand med det hvide skag (white beard, hvi splitter du saa min klippevag? olaf: stat (stand) trold nu evig der i steen, saa gjor du ei nogen mand (not any man) meer meen. his word came to pass, and the stone figure stands yet on the cliff (faye 124. olafs red beard (like those of our hero-kings otto and friedrich) reminds us of thorr the foe of giants (p. 177; p

nt s son had no sooner begun to cut down a bushy pinetree, than a great stout trold made his appearance with the threat: dare to cut in my wood, and i ll strike thee dead (asbiornsen s moe, no. 6; the danish folk-song of eline af yillenskov is founded on this, d.v. 1, 175. and no less do 554 giants. giants (like dwarfs, p. 459) hate the ringing of bells, as in the swedish tale of the old giant in the mountain (afzelius 3, 88; therefore they sling rocks at the belfries. gargantua also carries off bells from churches. in many of the tales that have come before us, giant and devil are convertible terms, especially where the former has laid aside his clumsiness. the same with a number of other resemblances between the two. the devil is described as many-headed like the giant, also, it is true

from heaven does the flood rain down, it swells up from the blood of the slain giant, whose carcase furnishes material for creating all things, and the human race itself. the insolence and violence of the annihilated giants resemble those of the sons of elohim who had mingled with the children of men; and noah s box(/a/rtaro) is like bergelmi s luftr. but the epic touches, such as the landing on the mountain, the outflying dove, the sacrifice and rainbow, would surely not have been left out, had there been any borrowing here. in the assyrian tradition, 1 kronos warns sisuthros of the coming downpour, who thereupon builds a ship, and embarks with men and beasts. three days after the rain has ceased, birds are sent out, twice they come flying back, the second time with slime on their feet

which one vaguely expresses an unknown extraction. not all, even of the stories quoted, describe a universal deluge desolating the whole earth: that in which deucalion was rescued affected greece alone, and of such accounts of partial floods there are plenty. philemon and baucis in phrygia (where noah s ark rested, p. 577, had given shelter to the wayfaring gods, and being warned by them, fled up the mountain, and saw themselves saved when the flood rose over the land (ovid. met. 8, 620; they were changed into trees, as askr and embla were trees. a welsh folktale says, that in brecknockshire, where a large lake now lies, there once stood a great city. the king sent his messenger to the sinful inhabitants, to prove them; they heeded not his words, and refused him a lodging. he stept into a

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

e. great white brotherhood.the term,"great white brotherhood"(or "great white lodge" does not allude to a fraternal organization actually in existence by that name in india, tibet, or elsewhere. rather, it represents a body of mystical and esoteric doctrines which are the result of the wisdom of many enlightened minds throughout the centuries. these doctrines were preserved originally in tibet in the mountain fastnesses where such mystics and philosophers had taken refuge from the persecution to which they had been subject in other lands. most all such enlightened individuals had been affiliated with great mystical orders, such as the rosicrucians. consequently, the body of teachings, rites and rituals, not individuals, became known as the "great white brotherhood. the teachings were event

HEAVEN HELL

required p. 8 this for a sarcophagus. this king is also famous as the maker of a well in the desert, the mouth of which was about sixteen feet six inches square; and at one time he employed several thousands of men, including three thousand carriers or boatmen, in his stone-works. his successor, menthu-hetep iii, continued the work in the quarries, and built himself a pyramid, called khu-ast, in the mountain of tchesert at thebes, which may now be identified with that portion of the great theban cemetery to which the name der al-bahari was given by the arabic-speaking egyptians. this building is mentioned in the great abbott papyrus preserved in the british museum (no. 10,221, where it is declared to have been found unviolated by the members of the commission which was appointed to inquir

nasties. it is p. 10 unlikely that the superstructure which he set upon the rectangular base, to which reference has been made above, and which is assumed to have been in the form of a pyramid, was as large as any of the important pyramids of giza, and the base on which it rested is "a new and interesting fact in egyptian architecture; but when he set his funeral monument on the rocky platform in the mountain of tchesert it is more than probable that either he or his architect had in mind the rocky platform on which the great pyramids of giza stand, and it seems as if he built it on a massive rectangular base, so that it might appear conspicuous and imposing from a distance. like the earlier royal builders of pyramids, menthu-hetep built a funeral temple in connexion with his pyramid, and

aid on it or near it in the tomb, the priests have said the final words which p. 104 will secure for the soul a passage in the boat of ra, and a safe-conduct to the abode of the blessed, whether this abode be in the boat itself or in the kingdom of osiris. the result of all these things is that we have been enabled to pass through the tomb out into the region which lies immediately to the west of the mountain-chain on the west bank of the nile, which we may consider as one mountain and call manu, or the mountain of the sunset. at this place are gathered together numbers of spirits, all bent on making their way to the abode of the blessed; these are they who have departed from their bodies during the day, and they have made their way to the sacred place in western thebes where they can join

a name for the underworld, or other world" in general. this being so, it is clear that when afu-ra came to the end of the first division of the tuat he arrived at the beginning of the dominions of khenti-amenti, whose attributes became absorbed subsequently into those of osiris. in the book of gates the first division is depicted in a different manner. the boat of the sun is seen passing through the mountain of the horizon, which is divided into two parts; the god appears in the form of a beetle within a disk, which is surrounded by a serpent with voluminous folds. the only gods with him in the boat are sa and heka, here the personifications of the intelligence and the word of power. the duty of sa is to make all plans for the god's journey, and heka will utter the words of power which wi

ts; the god appears in the form of a beetle within a disk, which is surrounded by a serpent with voluminous folds. the only gods with him in the boat are sa and heka, here the personifications of the intelligence and the word of power. the duty of sa is to make all plans for the god's journey, and heka will utter the words of power which will enable him to overcome all opposition. on each half of the mountain is a sceptre, one having the head of a jackal, and the other that of a ram; each sceptre is supported by the god tat and the god set, the personifications of the tuat and the mountain respectively. one sceptre is mentioned in the text, which is somewhat obscure in meaning; it seems, however, that the jackal-headed sceptre uttered words on behalf of the god afu-ra, and that the other p

owever, that the jackal-headed sceptre uttered words on behalf of the god afu-ra, and that the other p. 110 typified him, taking the place of the ram-headed god with a human body which we have in the book am-tuat. on each side of the boat are twelve gods, who presumably represent the twelve hours of the day, and the twelve hours of the night; one group is called "neteru set( or semt, i.e "gods of the mountain" and the other "neteru set-amentet" i.e "gods of the mountain of the hidden land" the gods of the mountain are the offspring of ra himself, and they "emerged from his eye (vol. ii, p. 85, and to them has amentet been given as an abode. next: chapter vi. second division of the tuat. i. the kingdom of khenti-amenti-osiris according to the book am-tuat sacred texts egypt ehh index index

HELENA BLAVATSKY NIGHTMARE TALES

g to close a series of seances by finallydeveloping a most marvellous manifestation of the hidden power of the human spirit; and you may come withme. i will introduce you; and besides, you can help me as an interpreter, for they do not speak french" as i was pretty sure that if the somnambule was frosya, the rest of the family must be gospoja p, ireadily accepted. at sunset we were at the foot of the mountain, leading to the old castle, as the frenchmancalled the place. it fully deserved the poetical name given it. there was a rought bench in the depths of one ofthe shadowy retreats, and as we stopped at the entrance of this poetical place, and the frenchman wasgallantly busying himself with my horse on the suspicious-looking bridge which led across the water to theentrance gate, i saw a t

e wail followed another louder and louder, until thethundering roar seemed the chorus of a thousand demon voices rising from the fathomless depths of the lake.the water itself, whose surface, illuminated by many lights, had previously been smooth as a sheet of glass,became suddenly agitated, as if a powerful gust of wind had swept over its unruffled face. another chant, anda roll of the drum, and the mountain trembled to its foundation with the cannon-like peals which rolledthrough the dark and distant corridors. the shaman's body rose two yards in the air, and nodding andswaying, sat, self-suspended like an apparition. but the transformation which now occurred in the boychilled everyone, as they speechlessly watched the scene. the silvery cloud about the boy now seemed to lifthim, too, in

odious strains of thearcadian demigods piping on their syrinxes, and audible but to his own enchanted ear, vanish with the dawn.for no sooner was the curtain of sleep raised from his eyes than he would sally forth into a new magic realmof day-dreams. on his way to some dark and solemn pine-forest, he played incessantly, to himself and toeverything else. he fiddled to the green hill, and forthwith the mountain and the moss-covered rocks movedforward to hear him the better, as they had done at the sound of the orphean lyre. he fiddled to themerry-voiced brook, to the hurrying river, and both slakened their speed and stopped their waves, and,becoming silent seemed to listen to him in an entranced rapture. even the long-legged stork who stoodmeditatively on one leg on the thatched top of the r

HP LOVECRAFT A DARK LORE

sitors with ill-concealed distaste, though they did not dare court further publicity by a violent resistance or refusal to talk. iv. for a decade the annals of the whateleys sink indistinguishably into the general life of a morbid community used to their queer ways and hardened to their may eve and all-hallows orgies. twice a year they would light fires on the top of sentinel hill, at which times the mountain rumblings would recur with greater and greater violence; while at all seasons there were strange and portentous doings at the lonely farm-house. in the course of time callers professed to hear sounds in the sealed upper storey even when all the family were downstairs, and they wondered how swiftly or how lingeringly a cow or bullock was usually sacrificed. there was talk of a complain

d the bit of campus visible from the window. he thought of the wild tales he had heard, and recalled the old sunday stories in the advertiser; these things, and the lore he had picked up from dunwich rustics and villagers during his one visit there. unseen things not of earth- or at least not of tridimensional earth- rushed foetid and horrible through new england's glens, and brooded obscenely on the mountain tops. of this he had long felt certain. now he seemed to sense the close presence of some terrible part of the intruding horror, and to glimpse a hellish advance in the black dominion of the ancient and once passive nightmare. he locked away the necronomicon with a shudder of disgust, but the room still reeked with an unholy and unidentifiable stench 'as a foulness shall ye know them'

es began questioning armitage about what he knew of the thing, and no reply seemed quite to satisfy. everyone seemed to feel himself in close proximity to phases of nature and of being utterly forbidden and wholly outside the sane experience of mankind. x. in the end the three men from arkham- old, white-bearded dr armitage, stocky, iron-grey professor rice, and lean, youngish dr morgan, ascended the mountain alone. after much patient instruction regarding its focusing and use, they left the telescope with the frightened group that remained in the road; and as they climbed they were watched closely by those among whom the glass was passed round. it was hard going, and armitage had to be helped more than once. high above the toiling group the great swath trembled as its hellish maker repass

ir eyes, but curtis whateley snatched back the telescope and strained his vision to the utmost. he saw that rice, from the party's point of advantage above and behind the entity, had an excellent chance of spreading the potent powder with marvellous effect. those without the telescope saw only an instant's flash of grey cloud- a cloud about the size of a moderately large building- near the top of the mountain. curtis, who held the instrument, dropped it with a piercing shriek into the ankle-deep mud of the road. he reeled, and would have crumbled to the ground had not two or three others seized and steadied him. all he could do was moan half-inaudibly 'oh, oh, great gawd. that. that' there was a pandemonium of questioning, and only henry wheeler thought to rescue the fallen telescope and w

es an all a-tossin' an openin' an' shuttin. all grey, with kinder blue or purple rings. an' gawd it heaven- that haff face on top' this final memory, whatever it was, proved too much for poor curtis; and he collapsed completely before he could say more. fred farr and will hutchins carried him to the roadside and laid him on the damp grass. henry wheeler, trembling, turned the rescued telescope on the mountain to see what he might. through the lenses were discernible three tiny figures, apparently running towards the summit as fast as the steep incline allowed. only these- nothing more. then everyone noticed a strangely unseasonable noise in the deep valley behind, and even in the underbrush of sentinel hill itself. it was the piping of unnumbered whippoorwills, and in their shrill chorus t

dim seats of consciousness and terror far subtler than the ear; yet one must do so, since their form was indisputably though vaguely that of half-articulate words. they were loud- loud as the rumblings and the thunder above which they echoed- yet did they come from no visible being. and because imagination might suggest a conjectural source in the world of non-visible beings, the huddled crowd at the mountain's base huddled still closer, and winced as if in expectation of a blow 'ygnailh. ygnaiih. thflthkh'ngha. yog-sothoth' rang the hideous croaking out of space 'y'bthnk. h'ehye- n'grkdl'lh' the speaking impulse seemed to falter here, as if some frightful psychic struggle were going on. henry wheeler strained his eye at the telescope, but saw only the three grotesquely silhouetted human f

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

au and with added fuel-warming and quick-starting devices worked out by pabodie, could transport our entire expedition from a base at the edge of the great ice barrier to various suitable inland points, and from these points a sufficient quota of dogs would serve us. we planned to cover as great an area as one antarctic season- or longer, if absolutely necessary- would permit, operating mostly in the mountain ranges and on the plateau south of ross sea; regions explored in varying degree by shackleton, amundsen, scott, and byrd. with frequent changes of camp, made by aeroplane and involving distances great enough to be of geological significance, we expected to unearth a quite unprecedented amount of material-especially in the pre-cambrian strata of which so narrow a range of antarctic spe

he natural orifices had been shaped to greater symmetry by some magic hand. their numerousness and wide distribution were remarkable, and suggested that the whole region was honeycombed with tunnels dissolved out of limestone strata. such glimpses as we secured did not extend far within the caverns, but we saw that they were apparently clear of stalactites and stalagmites. outside, those parts of the mountain slopes adjoining the apertures seemed invariably smooth and regular; and danforth thought that the slight cracks and pittings of the weathering tended toward unusual patterns. filled as he was with the horrors and strangenesses discovered at the camp, he hinted that the pittings vaguely resembled those baffling groups of dots sprinkled over the primeval greenish soapstones, so hideous

and some of my own wildest dreams concerning the mad horror at the camp. the plane s fuel tank, in the interest of greater lightness, had been only partly filled; hence we now had to exert caution in our explorations. even so, however, we covered an enormous extent of ground- or, rather, air- after swooping down to a level where the wind became virtually negligible. there seemed to be no limit to the mountain range, or to the length of the frightful stone city which bordered its inner foothills. fifty miles of flight in each direction showed no major change in the labyrinth of rock and masonry that clawed up corpselike through the eternal ice. there were, though, some highly absorbing diversifications; such as the carvings on the canyon where that broad river had once pierced the foothills

orbid survival from nightmare antiquity. the speculations worked on his imagination, too; for in one place- where a debris-littered alley turned a sharp corner- he insisted that he saw faint traces of ground markings which he did not like; whilst elsewhere he stopped to listen to a subtle, imaginary sound from some undefined point- a muffled musical piping, he said, not unlike that of the wind in the mountain caves, yet somehow disturbingly different. the ceaseless five-pointedness of the surrounding architecture and of the few distinguishable mural arabesques had a dimly sinister suggestiveness we could not escape, and gave us a touch of terrible subconscious certainty concerning the primal entities which had reared and dwelt in this unhallowed place. nevertheless, our scientific and adve

e race- built early in the cretaceous age after a titanic earth buckling had obliterated a still vaster predecessor not far distant. it appeared that this general region was the most sacred spot of all, where reputedly the first old ones had settled on a primal sea bottom. in the new city- many of whose features we could recognize in the sculptures, but which stretched fully a hundred miles along the mountain range in each direction beyond the farthest limits of our aerial survey- there were reputed to be preserved certain sacred stones forming part of the first sea-bottom city, which thrust up to light after long epochs in the course of the general crumbling of strata. viii naturally, danforth and i studied with especial interest and a peculiarly personal sense of awe everything pertainin

and i am not prepared to say that we would have immediately revived such thoughts but for a specific circumstance which broke in upon us and set up a whole new train of speculations. we had replaced the tarpaulin over poor gedney and were standing in a kind of mute bewilderment when the sounds finally reached our consciousness- the first sounds we had heard since descending out of the open where the mountain wind whined faintly from its unearthly heights. well-known and mundane though they were, their presence in this remote world of death was more unexpected and unnerving than any grotesque or fabulous tones could possibly have been- since they gave a fresh upsetting to all our notions of cosmic harmony. had it been some trace of that bizarre musical piping over a wide range which lake s

HP LOVECRAFT BEYOND THE WALL OF SLEEP

seemed to sense a certain friendliness in me, born no doubt of the interest i could not conceal, and the gentle manner in which i questioned him. not that he ever recognized me during his attacks, when i hung breathlessly upon his chaotic but cosmic word-pictures; but he knew me in his quiet hours, when he would sit by his barred window weaving baskets of straw and willow, and perhaps pining for the mountain freedom he could never again enjoy. his family never called to see him; probably it had found another temporary head, after the manner of decadent mountain folk. by degrees i commenced to feel an overwhelming wonder at the mad and fantastic conceptions of joe slater. the man himself was pitiably inferior in mentality and language alike; but his glowing, titanic visions, though describ

HP LOVECRAFT THE LURKING FEAR

was eminently practical; for he recommended a postponement of operations at the martense mansion until we might become fortified with more detailed historical and geographical data. on his initiative we combed the countryside for information regarding the terrible martense family, and discovered a man who possessed a marvellously illuminating ancestral diary. we also talked at length with such of the mountain mongrels as had not fled from the terror and confusion to remoter slopes, and slope again scanned for dens and caves, but all without result. and yet, as i have said, vague new fears hovered menacingly over, us; as if giant bat-winged gryphons looked on transcosmic gulfs. as the afternoon advanced, it became increasingly difficult to see; and we heard the rumble of a thunderstorm gath

y the world. no one would deal with them, and their distant manor was shunned as an accursed place. some how they managed to live on independently by the product of their estate, for occasional lights glimpsed from far-away hills attested their continued presence. these lights were seen as late as 1810, but toward the last they became very infrequent. meanwhile there grew up about the mansion and the mountain a body of diabolic legendry. the place was avoided with doubled assiduousness, and invested with every whispered myth tradition could supply. it remained unvisited till 1816, when the continued absence of lights was noticed by the squatters. at that time a party made investigations, finding the house deserted and partly m ruins. there were no skeletons about, so that departure rather

l years before, and improvised penthouses showed how numerous it had grown prior to its migration. its cultural level had fallen very low, as proved by decaying furniture and scattered silverware which must have been long abandoned when its owners left. but though the dreaded martenses were gone, the fear of the haunted house continued; and grew very acute when new and strange stories arose among the mountain decadents. there it stood; deserted, feared, and linked with the vengeful ghost of jan martense. there it still stood on the night i dug in jan martense's grave. i have described my protracted digging as idiotic, and such it indeed was in object and method. the coffin of jan martense had soon been unearthed-it now held only dust and nitre-but in my fury to exhume his ghost i delved ir

eflections of my expiring lamp; two reflections glowing with a baneful and unmistakable effulgence, and provoking maddeningly nebulous memories. i stopped automatically, though lacking the brain to retreat. the eyes approached, yet of the thing that bore them i could distinguish only a claw. but what a claw! then far overhead i heard a faint crashing which i recognized. it was the wild thunder of the mountain, raised to hysteric fury- i must have been crawling upward for some time, so that the surface was now quite near. and as the muffled thunder clattered, those eyes still stared with vacuous viciousness. thank god i did not then know what it was, else i should have died. but i was saved by the very thunder that had summoned it, for after a hideous wait there burst from the unseen outsid

d earth and fulgurites of various sizes. with cyclopean rage it tore through the soil above that damnable pit, blinding and deafening me, yet not wholly reducing me to a coma. in the chaos of sliding, shifting earth i clawed and floundered helplessly till the rain on my head steadied me and i saw that i had come to the surface in a familiar spot; a steep unforested place on the southwest slope of the mountain. recurrent sheet lightuings illumed the tumbled ground and the remains of the curious low hummock which had stretched down from the wooded higher slope, but there was nothing in the chaos to show my place of egress from the lethal catacomb. my brain was as great a chaos as the earth, and as a distant red glare burst on the landscape from the south i hardly realised the horror i had be

HP LOVECRAFT THE QUEST OF IRANON

e the titanic thunderbolt of thunderbolts; blasting that accursed house of unutterable secrets and bringing the oblivion which alone saved my mind. 1998-1999 william johns last modified: 12/18/1999 18:44 sthe quest of iranon a short story by h.p.lovecraft into the granite city of teloth wandered the youth, vine-crowned, his yellow hair glistening with myrrh and his purple robe torn with briers of the mountain sidrak that lies across the antique bridge of stone. the men of teloth are dark and stern, and dwell in square houses, and with frowns they asked 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, an

ess of flowers borne on the south wind that made the trees sing "oh aira, city of marble and beryl, how many are thy beauties! how i loved the warm and fragrant groves across the hyline nithra, and the falls of the tiny kra that flowed though the verdant valley! in those groves and in the vale the children wove wreathes for one another, and at dusk i dreamed strange dreams under the yath-trees on the mountain as i saw below me the lights of the city, and the curving nithra reflecting a ribbon of stars "and in the city were the palaces of veined and tinted marble, with golden domes and painted walls, and green gardens with cerulean pools and crystal fountains. often i played in the gardens and waded in the pools, and lay and dreamed among the pale flowers under the trees. and sometimes at s

HP LOVECRAFT THE WHITE SHIP

watches of the night, when i went within the tower, i saw on the wall a calendar which still remained as 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 wi

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

religion. in fact, when lovers light candles for dinner, and when churchgoers light candles in prayer, they invoke a force that witches have always known to be beneficial. as to whether witches are good or evil, that depends upon your point of view about what's good and what's evil. 1- witchcraft- what it's really like "i'll walk where my own nature would be leading. where the wild wind blows on the mountain-side (emily bronte) witchcraft has survived through the ages with astounding vitality because man's need to coerce destiny and subdue the fear within has never subsided. the art of enchantment attempts to deceive, cajole, and otherwise disturb natural inclinations. children, politicians, actors and women in love have much in common with sorcerers who, with bits of colours, attitudes a

ISIS UNVEILED

it rooted bmong the popular beliefs, that we do not imsgiue there ii a penon in buuia who has not heard of it. it is quite easy to trace the( igin digilizocb, google the sorceeer's terrifying death-bed^ verily the 'christs' of the pre-christian ages were many. but tbey died unknown to the world, and disappeared as silently and as mysteriously from the sight of man as moses from the top of pisgah, the mountain of nebo (oracular wisdom, after he had laid his hands upon joshua, who thus became "full of the spirit of wisdom" i. e, iniiiaied. nor does the mystery of the eucharist pertain to christiana alone. godfrey higgins proves that it was instituted many hundreds of yeara before the 'paschal snpper' and says that "the sacrifice of bread and at this 'superstition' to the old myit rief> which

JESSUP MK THE CASE FOR THE UFO

t had been previously known to the egyptians, or to their progenitors, was already a completely lost science in 1500 bc. it is in line with our thinking that the egyptians were merely another one of the trickles through the dyke of time from the previous great wave of civilization. the records of tibet, however, seem to be more complete than those of egypt, and more ancient. perhaps it is because the mountain fastnesses of tibet and northern india have not been subjected to the burnings and other destructive activities of western civilization which annihilated the libraries of the egyptians and the mayas. true if one may judge from his writings, colonel james churchward, in a lifetime of study, learned something of the lore which is stored in the tibetan monasteries, and supplemented this

KETAB E SIYAH

ow against these shedim-spawn before the shedim can return and fulfil their plan. let us go against these new creatures with great force of arms and destroy them utterly before the shedim can yet muster hosts to avail their infant race. adonai yahweh, my lord, i implore you, restrain not your hand but strike most surely against this new assault upon your kingship lest, like the stone falling from the mountain's summit, the impetus of this yet ungrown crime becomes so great that no force exists by which its motion might be opposed. 157 adonai yahweh, king, we must move with haste we must move now" gravely did the archon-emperor listen to the testament of raphael and once all had been divulged to him sat a while in still contemplation of all that had passed and might yet pass. within his min

tle. so shall the faithful father wreak upon his son in beguiled love. this noah, though you do not know it, remakes in the image of god and is just vengeance for that deed that satan's hand has enacted. thus have the nephilim been made in satan's image so shall they be remade in the image of god. it is truly just, an irony to delight every elohim soul" so was noah used by michael. went noah from the mountain unto the desert where his people waited in due expectation of the father, bleeding yet from the wound inflicted by the knife, by the deceit of michael. thus going to his family with a knife he wrought upon his sons that which michael had wrought on him and thus marked them for god. having so enacted the law given unto him, he returned to the high mountain cave to hear once more the la

ose shadows that spawned them. lo! did a mountain's peak appear now made a petty island by the tides grown great and on there stood, made mad with famine, some twenty woman with mewling infants clutched tight to their parched breasts and others not accommodated on that land struggled helpless in the waters round about before they sank into the depths. still mercilessly rose the waters to take all the mountain but utanapishtim was denied witness of that end as the pitiful spectacle was shrouded once more by the shadows that closed about it. other images appeared and went like smoke but ever haunted the dreams of those that saw and faded not from tormented sleep. fragments of the life of men floated by, wooden chairs and tables and cribs were borne by and more gruesome things. boats crewed w

e heavy rain clouds and unveiling the blue of the sky. now from the ships went up a cheer that the foe had been vanquished and that great deluge was now ended. for seven days did the waters recede, flowing back to their hidden reservoirs. first did the mountains' heights appear as the waters receded from them and then, the tides falling back and back in constant ebb as once they had flowed great, the mountain-sides and hills then the valleys and the plains revealed themselves to the sight of those that went upon the ships and they rejoiced to see all things upon the earth restored to equilibrium. at that time all the land was bare and no green thing grew from the soil. all was desolated by the great cataclysm. yet no darkness is there where no light burns nor despair that fosters no hope

came to know of that which michael had devised. to thwart this awful intent i did not delay but flew swift-winged through passages that wound through the darkness of the earth and sought the upper lands of men. so came i to the lands of moriah. there did i perceive abraham, going with his son unto the mountains, thus to amuse accursed michael. isaac knew not of what fate was his should he ascend the mountain but in the eyes of abraham was awful torment, his heart divided betwixt two tempers of pious faith and paternal love. such pain was his and he was made so weak that he leaned sometimes upon his son 297 or fell behind to weep unseen. then i could not check my tongue but cried out, unwilled, to the wretched man to persuade him from that path "abraham, what are you doing? why must you do

ious faith and paternal love. such pain was his and he was made so weak that he leaned sometimes upon his son 297 or fell behind to weep unseen. then i could not check my tongue but cried out, unwilled, to the wretched man to persuade him from that path "abraham, what are you doing? why must you do this terrible thing? fulfil not michael's command and bow not to this dark desire. why do you go to the mountain with your son? you cannot hide your heart from me and i perceive well your intent. is this an act of piety? i implore you, turn back and do not this thing that you would do. you know not what it is that michael has asked of you. what will you burn as your offering? you truly do not know. yet i, satanael, know what it is to give up children to michael's tyranny. countless multitudes of

LAITMAN M THE PATH OF KABBALAH

of this world, the end of all the worlds. every place where malchut ends without touching the point of this world is called mt. olives. q: is there any connection between the spiritual mt. olives and the physical one? pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 135 a: there is no connection between the spiritual mt. olives and the physical one. that is why any person can call the mountain by that name, and not only one who has attained the spiritual mt. olives. q: how can we, as ordinary people, name anything according to its spiritual root if we haven t attained it and don t even know that it exists? a: any person, even a non-jew, can name any place on earth according to one s spiritual roots, even without attaining these roots. that is because all people are messenge

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

clearly shown. the physical and chemical constituents of all being found to be identical, chemical 212. science may well say that there is no difference between the matter which composes the ox, and that which forms man. but the occult doctrine is far more explicit. it says: not only the chemical compounds are the same, but the same infinitesimal invisible lives compose the atoms of the bodies of the mountain and the daisy, of man and the ant, of the elephant and of the tree which shelters it from the sun. each particle-whether you call it organic or inorganic- is a life(*the secret doctrine, i, 281) 213. in looking, then, at our chequered pavement, those of us who understand the full significance of it are constantly reminded of the omnipresence of life. 214. in ancient egypt the sanctity

t. humanity is slowly- very, very slowly- treading a great broad road that winds round and round a mountain, ever rising gradually until it reaches the summit. the process is deliberate and often irregular, until the soul suddenly realizes the purpose of his evolution, god fs plan for man, and resolves to use all his power to reach the goal as soon as possible. then he begins to climb straight up the mountain side, and each time that his path crosses the winding road he achieves a definite stage of his progress; at each such point there is an initiation. 716. the great initiations are five; the first marks the soul fs stepping off the beaten path, and the last his entering the temple at the summit of the mountain. to make this shorter but steeper path a living reality should be the effort

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

a vision of the state of the souls after death. dante himself is the pilgrim of the visionary journey through hell and purgatory, to heaven, during a week at easter in the year 1300 when, at the age of thirty-five, he d 61 62 dante s inferno feels lost in the dark wood of his own moral confusion. the latin poet virgil, representing secular learning, is his guide through the depths of hell and up the mountain of purgatory, and beatrice, representing the higher divine inspiration, leads him to heaven and to the inexpressible divine source of all love. dante adopted a punitive inferno, and added a purgatory, for those who were not cut off from hope. paradise follows in one continuous line of ascent. hell, in dante s scheme corresponding to the general medieval view of the world, is placed in

nter of the southern hemisphere. after the antepurgatory, where are placed the excommunicated and the belatedly repentant, and the passage through peter s gate, come seven encircling terraces, which rise in succession with diminished circuit as they approach the summit. each of the cornices corresponds to the seven deadly sins, from which the soul is purged through the expiatory labor of climbing the mountain. the terrestrial paradise is reached through a final wall of flames and comprehends two streams that wash away the remembrance of sin and strengthen the remembrance of good deeds. dante s paradise, according to the ptolemaic 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

into a fire-breathing mare. the mare s fire, which is inextinguishable, is held in check until the endtime by her residence at the bottom of the ocean. while consuming the three worlds of hindu cosmology, first with fire and then with water, shiva dances the tandava dance in his familiar form as nataraja, lord of the dance. in the words of the kurma purana: when all the gods are consumed by fire, the mountain-born goddess parvati [shiva s consort] stands alone [and] the supreme lord looks at the goddess as he dances the tandava dance. this goddess of supernal felicity in turn drinks in the nectar of the dance of her husband while she herself, abiding in yoga, enters the body of the trident-wielding god. quitting his tandava dance as he pleases, the blessed pinaka-bearer [shiva] whose natur

LIBER HAD

ice of meditation("ccxx. ii" 22. 11. let the aspirant take wine and strange drugs, according to his knowledge and experience, and be drunk thereof (the aspirant should be in so sensitive a condition that a single drop, perhaps even the smell, should suffice. ed "this is the first practice of magick art("ccxx. ii" 22. 12. let the aspirant concentrate his consciousness in the rood cross set up upon the mountain, and identify himself with it. let him be well aware of the difference between its own soul, and that thought which it habitually awakes in his own mind "this is the third practice of meditation, and as it will be found, a comprehension and harmony and absorption of the practices of intelligence("ccxx, ii" 22. 13. let the aspirant apply himself to comprehend hadit as the unity which i

LIBER 141

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 sol in 0 libra 35'21" luna in sagittarius 28'6" valley of london* addenda (the fol

LIBER ALEPH

n re sexuali (of wisdom in sexual matters) onsider love. here is a force destructive and corrupting where by many men have been lost. yet without love man were not man. therefore thine uncle richard wagner made of our doctrine a musical fable, wherein we see amfortas, who yielded himself to seduction, wounded beyond healing; klingsor, who withdraw himself from a like danger, cast out forever from the mountain of salvation; and parsifal, who yielded not, able to exercise the true power of love, and thereby to perform the miracle of redemption. of this also have i myself written in my poema called adonis. it is the same with food and drink, with exercise, with learning itself, the problem is ever to bring the appetite into right relation with the will. thus thou mayst fast or feast; there is

the comb of my life, i will say also this concerning the odds of the formul of male and female, that mine initiation was ordered as followeth. first, unto the middle of the way, the attainment of the knowledge and conversation of the holy guardian angel, were these men appointed to mine aid, jerome politt of kendal, cecil jones of basingstoke, allan bennett of the border, and oscar eckenstein of the mountain, with no woman. but after that attainment hath word come to me only through women, ouarda the seer, and virakam, and in mine initiation into the degree of magus, the cat `ilariwn thy mother, helen the play actress the serpent, with myriamme the drunkard, and rita the harlot to bear dagger and poison; then these others alice the singing woman for an owl; then catherine the dog of anubi

xamination of his record after the period appointed thou mayst have wisdom concerning him, to confirm him in those ways which are shewed thereby to be germane to his true nature. h the book of wisdom or folly 185 zg altera de sua via (further concerning his way) hus i was brought unto the knowledge of myself in a certain secret grace, and as a poet, by jerome politt of kendal; oscar eckenstein of the mountain discovered manhood in me, teaching me to endure hardship, and to dare many shapes of death; also he nurtured me in concentration, the art of the mystics, but without lumber of theology. allan bennett bestowed upon me the right art of magic, and our holy qabalah, with a great treasure of learning in many matters, but especially concerning egypt, and asia, the mysteries of their arcane

LIBER CLXV A MASTER OF THE TEMPLE

a.m. to 7:20 a.m. not anything very definite. there is a certain quality of bliss about these practices which is peculiar to concentration but otherwise indescribable [this is bad. you do things well, and work hard; but your point of view is all wrong. i feel a sort of sentimentality injuring your scientific attitude. o.m] april 20, 2:40 3:10 p.m. having left home about 2:15 i climbed up towards the mountain till i found a secluded spot; there i knelt down and did breathing exercise. felt prana all over body. invoked adonai and tried to unite with him. a brilliant white light filled sphere of consciousness. arose as adonai performed the ritual of pentagram, then prayed aloud and fluently, trying to unite consciousness with all nature. knelt again in meditation, and arose much strengthened

LIBER CORDIS CINCTI SERPENTE

d! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the aons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. 6 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4

etrate. 54. crush out the blood of me, as a grape upon the tongue of a white doric girl that languishes with her lover the moonlight. 55. then let the end awake. long hast thou slept, o great god terminus! long ages hast thou waited at the end of the city and the roads thereof. awake thou! wait no more! 56. nay, lord! but i am come to thee. it is i that wait at last. 57. the prophet cried against the mountain; come thou hither, that i may speak with thee! 58. the mountain stirred not. therefore went the prophet unto the mountain, and spake unto it. but the feet of the prophet were weary, and the mountain heard not his voice. 59. but i have called unto thee, and i have journeyed unto thee, and it availed me not. 60. i waited patiently, and thou wast with me from the beginning. 61. this now

through the deep sea, and by the rivers of running water that abound therein, and i came unto the land of no desire. 2. wherein was a white unicorn with a silver collar, whereon was graven the aphorism linea viridis gyrat universa. 3. then the word of adonai came unto me by the mouth of the magister mine, saying: o heart that art girt about with the coils of the old serpent, lift up thyself unto the mountain of initiation. 4. but i remembered. yea, than, yea, theli, yea, lilith! these three were about me from of old. for they are one. 5. beautiful wast thou, o lilith, thou serpent-woman! 6. thou wast lithe and delicious to the taste, and thy perfume was of musk mingled with ambergris. 7. close did thou cling with thy coils unto the heart, and it was as the joy of all the spring. 8. but i

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

live for evermore and hath the keys of hell and of death. ay! your tiphereth man, child of mercy and justice, looks deeper than the skin! but he seems a ridiculous object enough both to the malkuth man and to the kether man. still, he fs the most interesting man there is; and we all must pass through that stage before we get our heads really clear, the kether-vision above the clouds that encircle the mountain abiegnus. ix running and returning, like the cherubim, we may now resume our attempt to drill our hunchback friend into a presentable soldier. the digression will not have been all digression, either; for it will have thrown a deal of light on the question of the limitations of scepticism. we have questioned the malkuth point of view; it appears absurd, be it agreed. but the tiphereth

LIBER CXX

ceth, and they greet thee with exaltation as thou journeyest along. the god nu is content and thy mariners are satisfied. the uraeus hath overthrown thine enemies& thou hast carried off the legs of apep (the officer unbinds the legs of the candidate "thou art beautiful o ra, each day; and thy mother nuit embraceth thee; thou settest in beauty and thy heart is glad when thou in the horizon of manu the mountain of the west; and the holy ones thereof rejoice. the hearts of the lords of the tuat are glad when thou sendest forth thy light in amentet; their two eyes are directed towards thee (the officer removes the eye-bandage, makes a flash of light, and gazes deeply into the eyes of the candidate, as he says "they press forward to see thee; their hearts rejoice when they see thee at the end"

LIBER DCCCLX JOHN ST

tly to the cemetery .i will await him here. so, therefore, there is one place, o thou thief of my heart fs love, adonai, to which thou must come at last; and that place is the tomb in which lie buried all my thoughts and emotions, all that which is .i, and me, and mine. there will i lay myself and await thee, even as our father christian rosenkreutz that laid himself in the pastos in the vault of the mountain of the caverns, abiegnus, on whose portal did he cause to be written the words .post lux crucis annos patebo..1 so thou wilt enter in (as did frater n. n. and his companions) and open the pastos; and with thy winged globe thou wilt touch the rosy cross upon my breast, and i shall wake into life.the true life that is union with thee. so therefore.perinde ac cadaver.i await thee. 12.43

LIBER HAD

ice of meditation (ccxx. ii. 22. 11. let the aspirant take wine and strange drugs, according to his knowledge and experience, and be drunk thereof (the aspirant should be in so sensitive a condition that a single drop, perhaps even the smell, should suffice. ed) this is the first practice of magick art (ccxx. ii. 22. 12. let the aspirant concentrate his consciousness in the rood cross set up upon the mountain, and identify himself with it. let him be well aware of the difference between its own soul, and that thought which it habitually awakens in his own mind. this is the third practice of meditation, and as it will be found, a comprehension and harmony and absorption of the practices of intelligence (ccxx. ii. 22. 13. let the aspirant apply himself to comprehend hadit as the unity which

LIBER LIBERI VEL LAPIDIS LAZULI

an, stronger than two score bulls, a man of the west bearing a great sack of precious jewels upon a staff that is greater than the axis of the all. 59. and the fish shall be sacrificed to thee and the strong man crucified for me, and thou and i will kiss, and atone for the wrong of the beginning; year, for the wrong of the beginning. 19 v 1. o my beautiful god! i swim in thy heart like a trout in the mountain torrent. 2. i leap from pool to pol in my joy; i am goodly with brown and gold and silver. 3. why, i am lovlier than the russet autumn woods at the first snowfall. 4. and the crystal cave of my thought is lovlier than i. 5. only one fish-hook can draw me out; it is a woman kneeling by the bank of the stream. it is she that pours the bright dew over herself, and into the sand so that t

5. only one fish-hook can draw me out; it is a woman kneeling by the bank of the stream. it is she that pours the bright dew over herself, and into the sand so that the river gushes forth. 6. there is a bird on yonder myrtle; only the song of that bird can draw me out of the pool of thy heart, o my god! 7. who is this neapolitan boy that laughs in his happiness? his lover is the mighty crater of the mountain of fire. i saw his charred limbs borne down the slopes in a stealthy tongue of liquid stone. 8. and oh! the chirp of the cicida! 9. i remember the days when i was cacique in mexico. 10. o my god, wast thou then as now my beautiful lover? 11. was my boyhood then as now thy toy, thy joy? 12. verily, i remember those iron days. 20 liber liberi vel lapidis lazuli 13. i remember how we dre

LIBER XCV THE WAKE WORLD

married to the fairy prince, so i suppose we shall always be near each other now. there was the way out of the little room with millions of changing colours, ever so beautiful, and it was lined with armed men, waving their swords for joy like flashes of lightning; and all about us glittering serpents danced and sang for joy. there was a winged horse ready for us when we came out on the slopes of the mountain. you see the sixth house is really in a mountain called mount abiegnus, only one doesn.t see it because one goes through indoors all the way. there.s one house you have to go outdoors to get to, because no passage has ever been made; but i.ll tell you about that afterwards; it.s the third house. so we got on the horse and went away for our honeymoon. i shan.t tell you a single word ab

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

e slaves worked for baugi, and odin, calling himself bolverk (evil-deed, offers to do the work of nine men, for a wage of one drink of the mead. baugi says that suttung alone controls the mead but that he will help. after the summer work season is over, bolverk/odin asks for his payment, and when suttung flatly refuses a single drop of the mead, bolverk/odin enlists baugi fs help. they drill into the mountain, and when baugi says the tunnel is finished, bolverk/odin blows into the hole. but chips fly back, indicating the other end is still blocked. bolverk/odin realizes that baugi wishes to deceive him. they drill again. odin then turns himself into a snake and slithers into the hole. baugi strikes at him but misses, and thereupon he vanishes from the mythology as quickly and puzzlingly as

he arrangement of frey fs marriage to gerd, snorri adds that because frey gave skirnir his sword, he was weaponless when he fought with beli, and therefore he killed the giant with the horn of a hart. because in skirnismal, stanza 36, gerd complains of the slaying of her brother by frey, some observers have wished to believe that beli was gerd fs brother. see also frey bergbua thattr (the tale of the mountain-dweller) tale incorporating a poem spoken by a thirteenth-century giant, including many mythological references. the text is retained in manuscripts from the end of the fourteenth century but is usually assigned to the thirteenth century. it tells of how one thord and his servant got lost on their way to church in winter and took shelter for the night in a cave. there they heard noise

ications of the modern language association 44 (1929: 949.967, and lotte motz, gnew thoughts on dwarf-names in old icelandic. h fruhmittelalterliche studien 7 (1973: 100.117 (with an epilogue by dietrich hoffmann. motz also contributed several other studies of dwarfs: gof elves and dwarfs, h arv 29.30 (1973.1974: 93.127; gthe craftsman in the mound, h folklore 88 (1977: 46.60; and the wise one of the mountain: a study in folklore, goppinger arbeiten zur germanistik, 379 (gottingen: kummerle, 1983. deities, themes, and concepts 101 eggther in voluspa, stanza 42, the herdsman of a giantess: he sat there on a mound and played a harp, the herdsman of a giantess, happy eggther. the giantess in question might be the one from stanza 40, who raised the brood of fenrir in jarnvid (iron-woods, possi

ed with their lot. grinding ever more fiercely, they see fire approach the stronghold (19) and warn frodi that he will not keep the throne of hlei.ra (20. they grind on, seeing the fates of men (21. the son of yrsa and halfdan will avenge frodi (22. their fearsome grinding grows, and in a giant rage, they destroy the mill. the last stanza gives one of them the last word: 152 norse mythology still the mountain giant fs bride spoke words: we have ground, frodi, as we dared; the women have completed the grinding. the poem gives us the sense that the giants threaten humans as well as gods, but that whereas the gods can mostly keep the giants in check, humans cannot. the giants have great powers, but attempting to harness those powers can be dangerous and destructive. odin and the gods may be a

d of poetry. then the dwarfs invite the giant gilling and his wife to visit. they kill gilling by overturning their boat, and the wife by dropping a millstone on her head. gilling fs son suttung comes looking for compensation for his parents f deaths, and when he abandons the dwarfs on a rock on a seat that will be covered at high tide, the dwarfs give him the mead of poetry. suttung puts it into the mountain hnitbjorg, storing it in odrerir and two other vessels, bodn and son, under the care of his daughter gunnlod. odin sets off to giantland calling himself bolverk (evil-deed. he comes upon the nine slaves of the giant baugi, suttung fs brother, and tosses a whetstone in the air. as the slaves rush to catch the whetstone, the scythes they are carrying swing about, and they are all killed

ng about, and they are all killed. odin then takes service with baugi and agrees to do the work of the nine slaves for one drink of the mead of poetry. when the wages are due they apply to suttung, but he refuses to pay. odin produces a drill called rati( gtraveler h or gmadman h) and has baugi drill a hole into hnitbjorg. i now let snorri take up the story: then baugi said that he had bored into the mountain, but bolverk blew into the borehole, and shavings flew back at him. and so he found out that baugi wished to deceive him, and he had him bore into the mountain. baugi drilled some more, and when bolverk blew into the hole a second time, the shavings flew in. then bolverk changed himself into a snake and crawled into the borehole, and baugi struck at him with the drill but missed. bolv

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

phia in 1734, thus describes the division of the laborers engaged in the building of the everlasting house "but dagon's temple, and the finest structures of tyre and sidon, could not be compared with the eternal god's temple at jerusalem* there were employed about it no less than 3,600 princes, or master-masons, to conduct the work according to solomon's directions, with 80,000 hewers of stone in the mountain, or fellow craftsmen, and 70,000 labourers, in all 153,600 besides the levy under adoniram to work in the mountains of lebanon by turns with the sidonians, viz, 30,000, being in all 183,600" daniel sickels gives 3,300 overseers, instead of 3,600, and lists the three grand masters separately. the same author estimates the cost of the temple at nearly four thousand millions of dollars

christianity were accused of using drugs for the same general purposes as the pagans. the sect of the assassins, or the yezidees as they are more generally known, demonstrated a rather interesting aspect of the drug problem. in the eleventh century this order, by capturing the fortress of mount alamont, established itself at irak. hassan sabbah, the founder of the order, known as the "old man of the mountain" is suspected of having controlled his followers by the use of narcotics. hassan made his followers believe that they were in paradise, where they would be forever if they implicitly obeyed him while they were alive. de quincey, in his confessions of an opium eater, describes the peculiar psychological effects produced by this product of the poppy, and the use of a similar drug may ha

was attacked by serpents and wild beasts, until after three hundred days he came into a most pleasant mountain, on whose sides hung chains or ropes of gold. this mountain had two thousand and fifty steps all of purest sapphire, by which one could ascend to the summit, and near this alexander encamped. and on a day, alexander with his twelve princes, ascended by the aforenamed steps to the top of the mountain, and found there a palace marvellously beautiful, having twelve gates, and seventy windows of the purest gold, and it was called the palace of the sun, and there was in it a temple all of gold, before whose gates were vine trees bearing bunches of carbuncles and pearls, and alexander and his princes having entered the palace, found there a man lying on a golden bedstead; he was very s

hitherto, because the time is not yet come, the way thither could not be sought after nor found out. but now at last the way is to be found by those that are worthy, but notwithstanding by every man's self-labor and endeavors "to this mountain you shall go in a certain night (when it: comes) most long and most dark, and see that you prepare yourselves by prayer. insist upon the way that: leads to the mountain, but ask not of any man where the way lies: only follow your guide, who will offer himself to you, and will meet you in the way but you shall not know him. this guide will bring you to the mountain at midnight, when all things are silent and dark. it is necessary that you arm yourselves with a resolute heroic courage, lest you fear those things that will happen, and so fall back. you

nd will meet you in the way but you shall not know him. this guide will bring you to the mountain at midnight, when all things are silent and dark. it is necessary that you arm yourselves with a resolute heroic courage, lest you fear those things that will happen, and so fall back. you need no sword, nor any other bodily weapons, only call upon god sincerely and heartily "when you have discovered the mountain, the first miracle that will appear is this. a most vehement and very great wind, that will shake the mountain and shatter the rocks to pieces. you shall be encountered also by lions and dragons and other terrible beasts, but fear not any of these things. be resolute and rake heed that you return not, for your guide who brought you thither will not suffer any evil to befall you. as fo

thful and true, casting the beast into the bottomless pit. at the lower right is the angel with the key to the bottomless pit, who with a great chain binds satan for a thousand years. in the heavens above is represented one like unto the son of man, who carries a great sickle with which he reaps the harvest of the world. in the center is the holy city, the new jerusalem, with its twelve gates and the mountain of the lamb rising in the midst thereof. from the throne of the lamb pours the great river of crystal, or living water, signifying the spiritual doctrine: upon all who discover and drink of its waters are conferred immortality. kneeling upon a high cliff, st. john gazes down upon the mystic city, the archetype of the perfect civilization yet to be. above the new jerusalem, in a great

MASTERING WITCHCRAFT

chilis dragon's-blood resin (used as stain by violin makers) powdered sulphur (flowers of sulphur) pulverized holly chips- ilex aquifolium (do not eat) pulverized ash chips- fraxinus excelsior (do not eat) pulverized hickory chips- carya alba dried stinging nettles- urtica dioica (and any other herbs or spice of an astringent nature) euphorbium- euphorbia corollata (in the united states "snow on the mountain- poisonous) gum bdellium- balsamodendrum wolfsbane- monkshood, aconitum anglicum (of the same family as the field buttercup, ranunculaceae- poisonous) gum ammoniac (formerly used as a cement- poisonous) death cup mushrooms- amanita phalloides (deadly) the remaining complement of baneful herbs are those of a saturnian nature. the traditional saturnian incense of wrath and chastisement

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

, i am a wind on the deep waters, i am shining tear of the sun,i am a hawk upon the rocks, i am the fairest of plants, i am a battle-waging spear, i am a salmon in the pool, i am a boar of courage, i am a hill of poetry,i am the craft of the artificer, i am a word of science, i am a god who creates in the head, the firewho but i knows the secret of the unhewn dolmen?who enlightens the assembly on the mountain, if not i?who but i, telleth the ages of the moon?who but i, showeth the resting place of the sun?(song of amergin, bard of prehistoric ireland)epilogue: time to change the road youre on152atlantis, alien visitation, and genetic manipulation selected sourcesmary kaine the kingston zodiac catherine maltwood the glastonbury zodiac brindsley la pour trench sky people; temple of the stars

mesopotamia (p. 63)mazdaanother name for enki and his line. origin of jehovahthen some five generations after abraham, jehovah (i am that i am) emerged as the god of mosesand the children of israel when they returned to canaan from egypt. the book of exodus furtherexplains how god told moses that he was the very same god who spoke to abraham, except that abra-ham had called him el shaddai (el of the mountain) because he did not know the divine name of jeho-vah (exodus 6:3. the jehovah of the jews (el elyon of the canaanites) was, therefore, synonymouswith enlil of the annunaki, son of the great anu (p. 64)sumaire (sumerian)an old irish word meaning serpent or dragon.adamthe definition applied to both the male and the female (see p. 74)adam born from claythis comes from a mistranslation of

ribesman crouching infear behind bushes as they passed by. as aboriginal traditions across australia tell of battles fought with the giant creatures, it is obvious thatthey were wiped out around 40,000 years ago-although some present-day aborigines maintain that insome far-off unexplored mountainous areas some of these giant people linger on.blue mountains aborigines claimed the doolgahl wandered the mountain-tops hunting the giant kanga-roos, giant monitor lizards and other creatures, killing them with spears and stones. they were/are saidto inhabit the new england region of northern new south wales where fresh campsites could be found.brewarrinai know of stories even from europeans, telling of giant-sized stone and wooden tools and weaponsfound in north-western and northern new south wal

MORALS AND DOGMA

hip of symbols as the actual means of salvation; and tying the dead corpse of the past, mouth to mouth, with the living present. therefore it is that it is one of the fatalities of humanity to be condemned to eternal struggles with phantoms, with superstitions, bigotries, hypocrisies, prejudices, the formulas of error, and the pleas of tyranny. despotisms, seen in the past, become respectable, as the mountain, bristling with volcanic rock, rugged and horrid, seen through the haze of distance is blue and smooth and beautiful. the sight of a single dungeon of tyranny is worth more, to dispel illusions, and create a holy hatred of despotism, and to direct force aright, than the most eloquent volumes. the french should have preserved the bastile as a perpetual lesson; italy should not destroy

le, in their rude and mutilated greatness; in many parts, also, corrupted by time, and disfigured by modern additions and absurd interpretations. they are but the entrance to the great masonic temple, the triple columns of the portico. you have taken the first step over its threshold, the first step toward the inner sanctuary and heart of the temple. you are in the path that leads up the slope of the mountain of truth; and it depends upon your secrecy, obedience, and fidelity, whether you will advance or remain stationary. imagine not that you will become indeed a mason by learning what is commonly called the "work" or even by becoming familiar with our traditions. masonry has a history, a literature, a philosophy. its allegories and traditions will teach you much; but much is to be sought

balanced, so exquisitely proportioned in every part, that sin introduced into it is misery; that vicious thoughts fall upon it like drops of poison; and guilty desires, breathing on its delicate fibres, make plague-spots there, deadly as those of pestilence upon the body. it is made for virtue, and not for vice; for purity, as its end, rest, and happiness. not more vainly would we attempt to make the mountain sink to the level of the valley, the waves of the angry sea turn back from its shores and cease to thunder upon the beach, the stars to halt in their swift courses, than to change any one law of our own nature. and one of those laws, uttered by god's voice, and speaking through every nerve and fibre, every force and element, of the moral constitution he has given us, is that we must b

ly dreamed of utopia and the millennium, when we have begun almost to believe that man is _not, after all, a tiger half tamed, and that the smell of blood will not wake the savage within him, we are of a sudden startled from the delusive dream, to find the thin mask of civilization rent in twain and thrown contemptuously away. we lie down to sleep, like the peasant on the lava-slopes of vesuvius. the mountain has been so long inert, that we believe its fires extinguished. round us hang the clustering grapes, and the green leaves of the olive tremble in the soft night-air over us. above us shine the peaceful, patient stars. the crash of a new eruption wakes us, the roar of the subterranean thunders, the stabs of the volcanic lightning into the shrouded bosom of the sky; and we see, aghast

ty earth in gentle showers, or pour upon it in heavy rains, or storm against its bosom at the angry equinoctial. the shower, the rain, and the storm pass away, the clouds vanish, and the bright stars again shine clearly upon the glad earth. the rain-drops sink into the ground, and gather in subterranean reservoirs, and run in subterranean channels, and bubble up in springs and fountains; and from the mountain-sides and heads of valleys the silver threads of water begin their long journey to the ocean. uniting, they widen into brooks and rivulets, then into streams and rivers; and, at last, a nile, a ganges, a danube, an amazon, or a mississippi rolls between its banks, mighty, majestic, and resistless, creating vast alluvial valleys to be the granaries of the world, ploughed by the thousan

ablishment tolerated not only the use of emblematic vessels, vestments, and cherubs, of sacred pillars and seraphim, but symbolical representations of jehovah himself, not even confined to poetical or illustrative language "among the adityas" says chrishna, in the bagvat ghita "i am vishnu, the radiant sun among the stars; among the waters, i am ocean; among the mountains, the himalaya; and among the mountain-tops, meru" the psalms and isaiah are full of similar attempts to convey to the mind ideas of god, by ascribing to him sensual proportions. he rides on the clouds, and sits on the wings of the wind. heaven is his pavilion, and out of his mouth issue lightnings. men cannot worship a mere abstraction. they require some outward form in which to clothe their conceptions, and invest their

MOTTA MARCELO THE COMMENTARIES OF AL

ers to the spiritual experience of identity. to admit god is to look up to god, and so not to be god. the curse of duality. we refer the reader to the following verses in chapter one, and the commentaries thereon: 11, 21, 31, 45, 48. also, to chapter three, verse 19. 24. behold! these be grave mysteries; for there are also of my mends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with b

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

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

his wife now consulted the oracle of themis as to how the human race might be restored. the answer was, that they were to cover their heads, and throw the bones of their mother behind them. for some time they were perplexed as to the meaning of the oracular command, but at length both agreed that by the bones of their mother were meant the stones of the earth. they accordingly took up stones from the mountain side and cast them over their shoulders. from those thrown by deucalion there sprang up men, and from those thrown by pyrrha, women. after the lapse of time the theory of autochthony (from autos, self, and chthon, earth) was laid aside. when this belief existed there were no religious teachers whatever; but in course of time temples were raised in honour of the different gods, and pri

shades to hades. under this new aspect aides usurps the functions of a totally different divinity called plutus (the god of riches, and is henceforth regarded as the giver of wealth to mankind, in the shape of those precious metals which lie concealed in the bowels of the earth. the later poets mention various entrances to erebus, which were for the most part caves and fissures. there was one in the mountain of taenarum, another in thesprotia, and a third, the most celebrated of all, in italy, near the pestiferous lake avernus, over which it is said no bird could fly, so noxious were its exhalations. in the dominions of aides there were four great rivers, three of which had to be crossed by all the shades. these three were acheron (sorrow, cocytus (lamentation, and styx (intense darkness

s the mind to soar heavenwards. the only mention by the ancients of pegasus in connection with the muses, is the story of his having produced with his hoofs, the famous fountain hippocrene. it is said that during their contest with the pierides, the muses played and sang on the summit of mount helicon with such extraordinary power and sweetness, that heaven and earth stood still to listen, whilst the mountain raised itself in joyous ecstasy towards the abode of the celestial gods. poseidon, seeing his special function thus interfered with, sent pegasus to check the boldness of the mountain, in daring to move without his permission. when pegasus reached the summit, he stamped the ground with his hoofs, and out gushed the waters of hippocrene, afterwards so renowned as the sacred fount, when

ir most valiant protector, who defended their flocks from the attacks of wolves. the shepherds of these early times, having no penfolds, were in the habit of gathering together their flocks in mountain caves, to protect them against the [173]inclemency of the weather, and also to secure them at night against the attacks of wild animals; these caves, therefore, page 201 which were very numerous in the mountain districts of arcadia, boeotia &c, were all consecrated to pan. as it is customary in all tropical climates to repose during the heat of the day, pan is represented as greatly enjoying his afternoon sleep in the cool shelter of a tree or cave, and also as being highly displeased at any sound which disturbed his slumbers, for which reason the shepherds were always particularly careful t

ion. page 231 the lesser dionysia were vintage festivals, celebrated in rural districts in the month of november, and were characterized by drinking, feasting, and joviality of all kinds. in connection with some of the festivals in honour of dionysus were certain mystic observances, into which only women, called menades or bacchantes, were initiated. clad in fawn-skins, they assembled by night on the mountain sides [199]some carrying blazing torches, others thyrsi, and all animated with religious enthusiasm and frenzy. they shouted, clapped their hands, danced wildly, and worked themselves up to such a pitch of excitement and fury that in their mad frenzy they tore in pieces the animal brought as a sacrifice to dionysus. under the name of bacchanalia, these mystic rites were introduced int

page 266 full of these noble resolves he sought once more his rural home, where he was informed that on mount citharon, at the foot of which the herds of amphitryon were grazing, a ferocious lion had fixed his lair, and was committing such frightful ravages among the flocks and herds that he had become the scourge and terror of the whole neighbourhood. heracles at once armed himself and ascended the mountain, where he soon caught sight of the lion, and rushing at him with his sword succeeded in killing him. the hide of the animal he wore ever afterwards over his shoulders, and the head served him as a helmet. as he was returning from this, his first exploit, he met [237]the heralds of erginus, king of the minyans, who were proceeding to thebes to demand their annual tribute of 100 oxen. i

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ence. a door opened and there s a hell of a lot of multiple, glittering colors in this doorway. i am at the moment seeing what appears to be a volcano, or a dead volcano, surrounded by clouds. and a sort of cavity in the center of this mountain peak. still looking for the key back here. the volcano has not erupted, but sprang a leak, and something is pouring out of it and running down the side of the mountain. i m following it through the clouds. that s odd, i m seeing a helicopter at the moment. all i m seeing are hands, at the moment. a lot of hands, as if a lot of people are trying to get a piece of this action. barry began to rub his hand back and forth across his forehead. across my forehead here, he continued, i feel a pressure. has my face changed? i told him that i could see a stra

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

a fortunate result: saladin, once master of the kingdom of jerusalem, behaved toward the city's christian populace with feelings of loyalty, humanity, and chivalrous grace, which struck the latin chroniclers with admiration.24 72 the origins of freemasonry from ancient times to the middle ages bernard the treasurer indicates in his chronicle that in 1198 the "lord of the assassins (the old man of the mountain) treated the christians and their leader, count henri, as royalty. the same author informs us that in 1227 the sultan coradin, at the time of his death, entrusted his land and children to a spanish knight who was a templar brother "he was fully aware that this knight would faithfully protect his land. he had no desire to leave it to the saracens, for he knew full well that they would

in islamic studies, came to this conclusion in his summary work orient et occident au temps des croisades "the image of the muslim world up until the eleventh century is that of a very* guillaume de tyr, histoire des croisades, vol. 4, 243, 414, geoffrey de tyr, who was hostile toward the templars, appears to have inflated the importance of the murder by a templar of an envoy from the old man of the mountain to king amaury. it turns out that according to de tyr himself this templar, gautier de mesnil, had acted on his own. the grand master eude de saint-armand did not refuse to punish him; instead he refused to surrender him to the king, making the argument that it was up to the sovereign order or the pope to judge him. how grousset (histoire des croisades, vol. 2, 600, who is normally so

y, assassin is the plural form of the arab word for guardian, assas. the assassins or "guardian brothers were so named because the purpose of their order was the protection of the holy land, whose central orientation, the axis of the spiritual world, was the mystic mountain, which explains the title held by the grand master, the sheik el djebel" interpreted by the europeans to mean the old man of the mountain (sheik means "master "teacher" or "head of a brotherhood" and "old man" as in a person worthy of respect.)28 the higher adepts within the assassins devoted their time to the study of philosophy in the fortress of alamut, which was located in a persian domain. when the mongols of kubla khan defeated the assassins in the twelfth century, the victors found an immense library and an astro

NECRONOMICON ALAZIF

air, wherein is he who wears the yellow mask and dwelleth all alone. but beware o man, beware, of those who tread in darkness the ramparts of kadath, for he that beholds their mitred-heads shall know the claws of doom. of kadath ye unknown what man knoweth kadath? for who shall know of that which ever abides in strange-time, twix yesterday, today and the morrow. unknown amidst ye cold waste lieth the mountain of kadath where upon the hidden summit an onyx castle stands. dark clouds shroud the mighty peak that gleams 'neath ancient stars where silent brood the titan towers and rear forbidden walls. curse-runes guard the nighted gate carved by forgotten hands, and woe to he that dare pass within those dreadful doors. earth's gods revel where others once walked in mystic timeless halls, which

PHILIP NEIL MYTHS LEGENDS EXPLAINED

erly husbands were shocked at apollo s prophecy. but psyche realizing that the worship of her beauty must have offended venus begged them not to grieve. doomed conspirators psyche s sisters plan to ruin her happiness proved their downfall. in revenge, psyche (who had been prevented from committing suicide by pan) told them that cupid now wished to marry one of them instead. each, in turn, climbed the mountain to meet him but when they jumped off, zephyrus did not catch them and they plunged to their deaths. laid on the turf the wind laid psyche down on the soft turf, where cupid s invisible servants found her. obedient to the will of the gods, psyche had declared herself ready for her new husband, even if he was born to destroy the world. jealous sisters psyche s sisters were summoned to k

ible servants found her. obedient to the will of the gods, psyche had declared herself ready for her new husband, even if he was born to destroy the world. jealous sisters psyche s sisters were summoned to keep her company. but they were jealous of her happiness, claiming that her husband was really a serpent, who would devour both her and her unborn child. alone on a mountain top psyche stood on the mountain top to await her spirit suitor. zephyrus, the west wind, lifted her off her feet and wafted her to cupid s beautiful palace. dire warning cupid, who made himself invisible to psyche, told her not to try to see him, because if she did so, their unborn child would not be born immortal. palace of luxury cupid s palace had jeweled floors and gold and silver walls. but despite the luxury

escape an eternity of pain after heracles accidentally wounded him (see p. 51. zeus granted him the lesser immortality of the skies, where he is the constellation centaurus. king midas 40 a vain boast the god pan, playing his pipes to a group of impressionable nymphs on mount tmolus, boasted that his music was better than that of the god of music, apollo. apollo challenged him to a contest, with the mountain god as judge. king midas midas, king of phrygia, was unlucky in his dealings with the gods. doomed (at his own request) in his early years as king to turn everything that he touched into gold, he learned his lesson and wanted only to live a simple country life. but in doing so, he upset the god apollo, who took revenge. out walking one day in the countryside he came across a musical c

alings with the gods. doomed (at his own request) in his early years as king to turn everything that he touched into gold, he learned his lesson and wanted only to live a simple country life. but in doing so, he upset the god apollo, who took revenge. out walking one day in the countryside he came across a musical competition in progress between the gods apollo and pan, with tmolus, the spirit of the mountain, acting as judge. apollo played the lyre, and pan played the pipes (see pp. 42 43. apollo was so skillful that tmolus awarded him the prize, demanding that pan admit his pipes were inferior. midas disagreed with tmolus judgment, preferring pan s playing. apollo was so offended by this that he changed midas ears into those of an ass. midas was so ashamed that he hid them under a turban

nerva) stands next to aphrodite, the goddess of love. athena s presence may be a confusion on the artist s part with the story of marsyas (see opposite, or simply a reference to that other famous musical competition between apollo and a rival. goat s horns ass s ears king midas 41 mountain god tmolus, called to judge the relative merits of the music of pan and apollo, was the incarnated spirit of the mountain. portrayed as an old man, he separates himself from his mountain form by shaking his locks free of trees, and creating a wreath of oak leaves on his brow. hill s and vall eys overlord to the whole of nature herself, pan s music filled the hills and valleys of the countryside with joy and an expectation of good things. ass s ears midas was the only one to disagree with tmolus judgment;

e asuras to help them churn the ocean by promising that they, too, would share in the elixir of life but this was a trick, and only one of the asuras, rahu, got so much as a sip. for this, vishnu sliced off his head with his discus. upturned mountain the gods uprooted mount mandara to use as their churning stick. afterward, when the devas had beaten the enraged asuras in battle, the gods replaced the mountain in the himalayas. asuras the anti-gods known as asuras were the enemies of the gods, or devas. the two groups are locked in constant warfare, but neither side can triumph. asura originally meant god, but mutated to mean demon. world snake the serpent vasuki, with which the gods churned the ocean, is the king of all the serpents or nagas. he is also known as shesha and ananta. he lives

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

en to perception. he won't flatter into the hearts to avoid the guardian of science: he shall respect him. he won't preach piety and divine bliss but will show ways for the knowledge to change into divine sensation, into the devotion of the cosmic spirit. lucifer knows that the radiant sun may only rise in the heart of the individual; but he also knows that only the paths of perception lead up to the mountain where the sun appears in his divine radiation. lucifer is no devil leading the searching faust to hell; he shall be an awaker of those who believe in knowledge who want to change into the gold of divine wisdom -from luzifer-gnosis, rudolph steiner. lucifer stands on the threshold of dawn and dusk. the bringer of light, symbol of thelemic strength and divine wisdom emerges. the age of

PROMETHEUS

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

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

eaking and saying dibur and amirah it must be pointed out that there are two types of "speech. there is actual speech and inner speech, which cannot be heard by others. as explained before, when we refer to speech, we are referring to g-d s speech. for this reason the faculty of speech is called malchut (kingdom. when a king speaks it is tantamount to action. when a king says "move this mountain, the mountain moves. however, if a king only desires something in his thought or in his heart but does not express it in speech, he cannot hold anyone accountable for not doing his will. when the king desires something in his mind, this is "thought of thought" and when he desires something in his heart, this is "speech of thought. however, because he did not express it in actual speech, it does not

llectual concept: 1) the length of a concept is the "lowering down" of the concept to make it accessible to the mind. in other words, this is the "descent" of the concept through the use of examples and analogies so that even a very lofty and abstract concept is expressed in terms that are tangible, even to the understanding of a child. this is analogous to the length of a river. its source is in the mountain peaks from which it flows down until it reaches sea level. this may be compared to a great mathematician teaching arithmetic to a small child. numbers, in and of themselves, are abstract concepts, unrelated to physicality. nonetheless, the mathematician lowers the concept by using physical examples to bring it within the scope of the child s comprehension. for instance, he asks the ch

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

llectual concept: 1) the length of a concept is the "lowering down" of the concept to make it accessible to the mind. in other words, this is the "descent" of the concept through the use of examples and analogies so that even a very lofty and abstract concept is expressed in terms that are tangible, even to the understanding of a child. this is analogous to the length of a river. its source is in the mountain peaks from which it flows down until it reaches sea level. this may be compared to a great mathematician teaching arithmetic to a small child. numbers, in and of themselves, are abstract concepts, unrelated to physicality. nonetheless, the mathematician lowers the concept by using physical examples to bring it within the scope of the child s comprehension. for instance, he asks the ch

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

ged things in another way as well: it is fitting that the judge of the generation travel from city to city to judge the people in righteousness. for if two people have a case between them and cannot afford to travel to the city of the judge, it will result in justice.which is one of the three pillars on which the world stands.not being served. it is written about tola that ghe dwelt in shamir, in the mountain of ephraim. h20 our sages teach that this means that he settled there and did not circulate from city to city. he was therefore further reincarnated as the prophet samuel, in whose lifetime he rectified this sin. as it is written, gand from year to year, he would set forth, and go around to bethel, and gilgal, and mizpah, and he would judge israel 16 1 chronicles 4:10. 17 temurah 16a

m. aaron met them on the way, however, and convinced moses to leave his wife and sons with jethro. gjethro, the father-inlaw of moses, took zipporah, moses f wife, after he had sent her back [to him, as well as her two sons.the first one fs name being gershom cand the other one fs name being eliezer. now, jethro and [moses f] sons and wife ccame to moses, to the desert wherein he was encamped, at the mountain of g-d. h1 it is necessary to know that cain and abel personified aspects of the two yesods of abba and ima as they are manifest within z feir anpin. cain derived from the yesod of ima concealed [within z feir anpin, while abel derived from the yesod of abba concealed [within z feir anpin, before it becomes revealed further down. as we have explained previously, yesod is the drive for

f the torah opens with the story of how jethro, moses f father-in-law, came to meet the jewish people in the desert. gjethro, the priest of midian, the father-in-law of moses, heard all that g-d had done for moses and israel, his people, that g-d took israel out of egypt c. jethro, moses f father-in-law, came together with [moses f] sons and wife, to moses, to the desert where he was encamped, at the mountain of g-d. and he said to moses, ei, your father-in-law jethro, am coming to you, with your wife and her two sons. h1 let us understand: if [jethro] was talking to [moses] personally, how could he say [in the present, gi, your father-in-law jethro, am coming to you? h notice, however, that the initials of these words spell the word for gmy brother. h the initials of the words for gi, you

gthe priests, also, who approach g-d, must stay pure. h when g-d was about to give the torah, he instructed moses: gwarn the people not to break through [the barrier] to g-d to gaze, lest many of them perish. the priests also, who approach g-d, must stay pure, lest g-d break out against them c. you will ascend, and aaron with you, but the priests and the people should not break through to ascend the mountain, lest g-d break out against them. h19 these verses are understood to mean that during the giving of the torah, moses had his own station on the mountain, aaron had his own further down the mountain, the priests had their own even closer to the foot of the mountain, and the rest of the people did not ascend the mountain at all.20 who exactly are these priests, since aaron ascended the

he 5 letters of the name itself is 205. mishkan: mem-shin-kaf-nun= 40+ 300+ 20+ 50= 410. the regressive iteration of the name elokim (alef-lamed-hei-yud-mem: alef alef-lamed alef-lamed-hei alef-lamed-hei-yud alef-lamed-hei-yud-mem= 1 (1+ 30 (1+ 30+ 5 (1+ 30+ 5+ 10 (1+ 30+ 5+ 10+ 40= 5(1+ 4(30+ 3(5+ 2(10+ 1(40= 5+ 120+ 15+ 20+ 40= 200 this is the mystical significance of the verse, gand he came to the mountain of g-d [elokim, to horeb h3: gmountain h signifies the name elokim, and therefore it is horeb[ gdestruction h, for it signifies strict judgment, not settlement. the numerical value of the word for gmountain h is har: har: hei-reish= 5+ 200= 205. 205, as we just saw, refers to the regressive iteration of the name elokim. the word horeb (chorev) means gdestruction. h thus, this verse ca

, to horeb h3: gmountain h signifies the name elokim, and therefore it is horeb[ gdestruction h, for it signifies strict judgment, not settlement. the numerical value of the word for gmountain h is har: har: hei-reish= 5+ 200= 205. 205, as we just saw, refers to the regressive iteration of the name elokim. the word horeb (chorev) means gdestruction. h thus, this verse can be read, gand he came to the mountain, which signifies the name elokim undergoing destruction, h i.e, withdrawl, or regression. the name elokim, we know, is anyways associated with gevurah (judgment, severity, and its withdrawl signifies an especially negative situation, in which the divine beneficence is severly limited. the divine consciousness implied by such a situation is not sufficient to gcivilize h reality, and th

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

this head of gold! thy head represents in thee the dominion of the divine ruling over the rest of the body. the silver is the world of the heart, the brass is the material passion, the iron is the firm purpose, and the feet, part of iron and part of clay, are the mingled strength and infirmity of the natural man. and the stone made without hands is the eternal stone of the wise, which will become the mountain of initiation, whereby the whole earth shall be filled with the knowledge of god. hiereus takes phil. to second diagram <172> hiereus. this tablet shows the symbolic manner in which certain names have been used by our ancient brethren. you will note that the initials of this sentence make the latin word vitriolum, sulphuric acid. furthermore, the words vitriol, sulphur, and mercury ea

over it, shut the door of the tomb, and placed thek seals upon it. a11 quit the vault. aspirant carries crook and scourge; the door is closed, and aspirant is led out of the portal. the tomb is then re-opened and chief adept released <229> third point tomb prepared as in diagram. door not quite closed. in south east angle is diagram of minutum mundum; in n. e. that of sword and serpent. due east, the mountain. altar as before with crook and scourge added later. chief stands at east with arms extended. pastos outside in portal, head to the east. lid laid side by side with space between. second adept seated at head, third at foot of pastos. aspirant is admitted, still carrying crook and scourge. 2nd and 3rd adepts discard cloaks. second and lo, two angels in white apparel sitting, the one at

f mountain) this is the symbolic mountain of god in the centre of the universe, the sacred rosicrucian mountain of initiation, the mystic mountain of abiegnus. below and around it are darkness and silence, and it is crowned with the light ineffable. at its base is the wall of enclosure and secrecy, whose sole gateway, invisible to the profane, is formed of the two pillars of hermes. the ascent of the mountain is by the spiral path of the serpent of <238> wisdom. stumbling on between the pillars is a blindfolded figure, representing the neophyte, whose ignorance and worthlessness while only in that grade is shown by the= m, and whose sole future claim to notice and recognition by the order is the fact of his having entered the pathway to the other grades, until at length he attains to the s

rd it is that of an equilateral heptagon or figure of seven sides <271> chief mighty adeptus major, unto what do these seven sides allude? second seven are the lower sephiroth, seven are the palaces, seven are the days of the creation; seven in the height above, seven in the depth below. chief associate adeptus minor, where is this vault symbolically situated? third in the centre of the earth, in the mountain of caverns, the mystic mountain of abiegnus. chief mighty adeptus major, what is this mystic mountain of abiegnus? second it is the mountain of god in the centre of the universe, the sacred rosicrucian mountain of initiation. chief associate adeptus minor, what is the meaning of this title abiegnus? third it is abi-agnus, lamb of the father. it is by metathesis abi-genos, born of the

wand, the lower end or handle being shaped somewhat as the pentacle implement, and the staff and upper end being as the fire wand. in his left hand (but this i do not clearly see) he bears a fire wand; i think that the right hand points upwards and the left downwards, and is a symbol to invoke forces. little figures of the gnome type come at his call. when commanded some broke the rocky parts of the mountain with pick-axes which they carry. others appear to dig in the ground. in breaking off these rocky pieces, there fall away little bits of bright metal or copper. some of these gnomes collected the bits of metal and carried them away in little wallets slung by a baldrick from their shoulders. we followed them and came to some mountainous peaks <44> from these peaks issued some large and

RELIGIOUS TENANTS OF THE YEZIDI

t or west. this is done every morning and evening by the priestly castes; but the common people frequently omit the ceremony, and some neglect it altogether. i have been informed that the duty is only incumbent upon these latter on particular occasions, such as during the pilgrimage to sheikh adi, when it is performed with more than common solemnity. large parties frequently encamp at the foot of the mountain which hems in the sacred valley on the south, and begin the ascent at early dawn. as soon as the rays of the sun touch the ground beneath them, they bow down and reverently kiss a stone, which they then place upon some other close by. we crossed this mountain on our return from the shrine, and found its surface covered with these piles, which frequently consisted of eight or ten stone

rable and praiseworthy, for a man to marry his sister-in-law, and for a woman to marry her brother-in-law. during the government of the different hereditary pashas of these districts, and when anarchy frequently prevailed throughout the country, the yezeedees occasionally got the upper hand, and the people of mosul still remember the time when christians and even mohammedans did not dare to enter the mountain-pass in which sheikh adi is situated, for fear of being robbed or murdered. the yezeedees of sinj r were the terror of all caravans and merchants travelling through the desert, few of whom escaped without being attacked and plundered. in 1832 the coordish pasha of rawandooz, instigated thereto by religious fanaticism and a thirst for booty, fell upon those inhabiting the plains, burne

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

to drink hemlock, they have crucified him, they have stoned him, they have burned him and cast his ashes to the wind; then have they turned scarlet with terror, for he stands erect before them, impeaching them by his wounds and overwhelming them by the radiance of his scars. they believed that they had slain him in his cradle at bethlehem, but he is alive in egypt. they carry him to the summit of the mountain to cast him down; the mob of his destroyers encircles him and triumphs already in his certain destruction. a cry is heard: is not that he who is shattered on the rocks of the abyss? they whiten and look at one another; but he, calm and smiling with pity, passes through the midst of them and disappears. behold another mountain which they have just dyed with his blood! behold a cross, a

ROBERT KIRK WALKER BETWEEN WORLDS

he head, which [vision of a shroud] was visible to no other person. and by observing the space of time between the several [progressive] stages, he [the seer] easily guessed how long the man was to live who wore the [astral] shroud, for when it approached his head, he told [me] that such a person was ripe for the grave. the secret commonwealth 31 10. there be many places called fairy hills, which the mountain people think impious and dangerous to peel or uncover by taking earth or wood from them, superstitiously believing the souls of their predecessors to dwell therein. and to that end, they say, a mote or mount was dedicated beside every church-yard, to receive the souls http//www.dreampower.com/kirk_wbw/pg_30.htm (1 of 8 [10/9/2001 12:34:46 am] robert kirk- walker between worlds(pages 3

ressed that this is, in kirk's thesis, a symbolic action made by the fairy people, and not an efflux from the human, nor is it an example of 'clairvoyance' or perception of the human aura. the fairy tradition is a very specific one of contact between human and underworld or otherworldly entities, with its own techniques and symbolic language. page 31 there be many places called fairy hills, which the mountain people think impious and dangerous to. uncover. believing the souls of their predecessors to dwell therein. and to that end, they say, a mote or mount was dedicated beside every churchhttp/ www.dreampower.com/kirk_wbw/pg_92.htm (5 of 9 [10/9/2001 12:36:14 am] robert kirk- walker between worlds(pages 92-101) yard, to receive the souls until their adjacent bodies arise, and so becomes a

RUBY TABLET OF SET

ize that these elements have no ultimate value in themselves. yet he may assign relative values (which would vary with each individual) to them at will for instrumental purposes, and he might take great pleasure in playing with them: 23. there is no god where i am. 24. behold! these be grave mysteries; for there are also of my friends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this- the book of the law the astonishing extent of machen's perception of metaphysical evil and his sust

rejection is emphasized by the fifth and sixth sentences, which encourage him to strengthen, not impair his sensory powers. 23. i am alone: there is no god where i am. the conceptual separation of harwer from nuit is absolute; the two neteru are mutually exclusive. 24. behold! these be grave mysteries; for there are also of my friends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them: there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with b

y to take that next step and causes a desire to cling to the known, the familiar, and the illusion of stability. therefore, let the elect who resolve to become of the gods also resolve to conquer fear that they might xeper ir xem. the xem working classification: v2- a17.22- 1 author: ronald k. barrett iii date: june 22, xii (on khemset) html revision: september 25, 1998 ce working question: about the mountain (khemset "complex" my strange thoughts, and the development of self. the area in which i had chosen to work was also near the site i had been preparing for my future home. there was no altar per se, as i had elected to sit in a chair under the night sky. it seemed, however, that nowhere that i placed the chair felt correct. just about the time that i was getting angry at this inabilit

e. when i turned around to look, there was nothing there, and the noise had stopped. when i turned to investigate, nothing was to be seen. as i was becoming very frightened, the words "higher man must conquer fear" suddenly came to my mind. by an effort of will, my fear subsided. i turned back to welcome whatever "it" was, and this time it was gone, not to return. i was awake. i proceeded to scan the mountain with the aid of full night vision and moonlight, and i saw it quite differently than i ever had before. there was a light blue-green haze or aura around all the plant life, and somehow it would have seemed unnatural not to have seen it. my eyes were drawn to the waning moon. i felt an association of set with its darker side and of osiris with its waning bright side, and something with

barrier" my perspective immediately changed to one above the spot where i was sitting. i was looking down over the land, and it was now daylight with an incredibly blue-blue sky. i continued ascending until the sky changed to very dark blue, then purple, then charcoal, and finally black. i could see stars all around me. throughout all of this i was continually aware of being physically seated on the mountain. then i looked back and earth, half-dark and half-lit by the sun. then i understood that set is not limited to our night, but that we are; we are three-dimensional creatures. but we as higher man need not be. neither are the elect limited to communication with set only during the hours of darkness; rather they can communicate beyond the restrictions of the senses and of time and space

o the self [of course, he's referring to the stasis that comes about through a ritual done without meaning, but the lessons of the book of coming forth by night are legion and are applicable in any number of situations] are the facilities of xemset still available if one wishes to undergo the trial there? i presume this could be arranged, though one should check with magus barrett before going up the mountain. 4 wherever is chosen, it will still be a thing done alone. the following paragraph deserves to be quoted in full "those approaching xem through their own evolution will recognize the signals that will call them to initiation. only those who have conquered fear should provoke the ordeal as stated before. the call to initiation is impossible not to recognize, for it comes as a longing

SALMANRUSHDIE THESATANICVERSES

y another. now, however, change had begun to feel painful; the arteries of the possible had begun to harden "it isn't easy to tell you this, but i'm married now, and not just to wife but life _the accent slippage again "i really came to bombay for one reason, and it wasn't the play. he's in his late seventies now, and i won't have many more chances. he hasn't been to the show; muhammad must go to the mountain _my father, changez chamchawala, owner of a magic lamp "changez chamchawala, are you kidding, don't think you can leave me behind" she clapped her hands "i want to check out the hair and toenails" his father, the famous recluse. bombay was a culture of re--makes. its architecture mimicked the skyscraper, its cinema endlessly re-invented _the magnificent seven_ and _love story, obligin

s meaning "you don't see" he gave up "maybe you never met a person for whom you'd cross the world, for whom you'd leave everything, walk out and take a plane. she climbed everest, man. twenty-nine thousand and two feet, or maybe twenty-nine one four one. straight to the top. you think i can't get on a jumbo-jet for a woman like that" the harder gibreel farishta tried to explain his obsession with the mountain--climber alleluia cone, the more saladin tried to conjure up the memory of pamela, but she wouldn't come. at first it would be zeeny who visited him, her shade, and then after a time there was nobody at all. gibreel's passion began to drive chamcha wild with anger and frustration, but farishta didn't notice it, slapped him on the back _cheer up, spoono, won't be long now. o o o on the

four" and khalid, close to tears "messenger, what are you saying? lat, manat, uzza- they're all _females_ for pity's sake! are we to have goddesses now? those old cranes, herons, hags" misery strain fatigue, etched deeply into the prophet's face. which hamza, like a soldier on a battlefield comforting a wounded friend, cups between his hands "we can't sort this out for you, nephew" he says "climb the mountain. go ask gibreel" o o o gibreel: the dreamer, whose point of view is sometimes that of the camera and at other moments, spectator. when he's a camera the pee oh vee is always on the move, he hates static shots, so he's floating up on a high crane looking down at the foreshortened figures of the actors, or he's swooping down to stand invisibly between them, turning slowly on his heel to

out at me, who ever heard the like, who asks the bloody audience of a "theological" to solve the bloody plot- but as the dream shifts, it's always changing form, he, gibreel, is no longer a mere spectator but the central player, the star. with his old weakness for taking too many roles: yes, yes. he's not just playing the archangel but also him, the businessman, the messenger, mahound, coming up the mountain when he comes. nifty cutting is required to pull off this double role, the two of them can never be seen in the same shot, each must speak to empty air, to the imagined incarnation of the other, and trust to technology to create the missing vision, with scissors and scotch tape or, more exotically, with the help of a travelling mat. not to be confused ha ha with any magic carpet. he h

ble in the human race, movies, too, if i was god i'd cut the imagination right out of people and then maybe poor bastards like me could get a good night's rest. fighting against sleep, he forces his eyes to stay open, unblinking, until the visual purple fades off the retinas and sends him blind, but he's only human, in the end he falls down the rabbit-hole and there he is again, in wonderland, up the mountain, and the businessman is waking up, and once again his wanting, his need, goes to work, not on my jaws and voice this time, but on my whole body; he diminishes me to his own size and pulls me in towards him, his gravitational field is unbelievable, as powerful as a goddamn megastar. and then gibreel and the prophet are wrestling, both naked, rolling over and over, in the cave of the fi

, with his eyes shut and a tartan tam--o--shanter on his head, chanting the old mantra: om mani padm hum" she had guessed at once, from his archaic clothing and surprising behaviour, that this was the spectre of maurice wilson, the yogi who had prepared for a solo ascent of everest, back in 1934, by starving himself for three weeks in order to cement so deep a union between his body and soul that the mountain would be too weak to tear them apart. he had gone up in a light aircraft as high as it would take him, crash-landed deliberately in a snowfield, headed upwards, and never returned. wilson opened his eyes as allie approached, and nodded lightly in greeting. he strolled beside her for the rest of that day, or hung in the air while she worked her way up a face. once he belly-flopped into

SATANIC RITUALS

bow with right hand lowered to ground, then remains standing. priest moves to altar and places a kiss upon her body, then steps back and motions for thurible. acolyte presents thurible to priest, who censes altar first, then congregation. he then returns thurible to acolyte and resumes his invocation] celebrant: come forth from out the gorge of night! take flight on leathern wings and soar above the mountain's summit. cast thy shadows o'er the earth in answer to our call! knyazyam idut! dorogu im! exaltation tchort! slovye nye abe myeny! participants (response) celebrant: balaam! slovye nye sogliya day mi! participants (response) celebrant: pyerun! seela nye posti zne maya! participants (response) celebrant: kors! mudrostye nye domisl maya! participants (response) celebrant: dracula! prav

th the cringing throngs, midst whirling fife and thundering timpan, the joys of life are mine to taste. there, amidst rusalkis' languid song, a life of lust is mine to bear; to loll alone in wanton sloth in crimson halls of dissipation. for savage man am i! at once i am removed and feel the reckoning of my twofold completion. my mind is lofty with the enlightenment of thy creation! my feet are as the mountain's base, firm and one with the house of joy. my eyes are as a pinnacle that views the scattered multitudes of fools who grope for things celestial; who bow and scrape to wan and sallow gods, the spawn of shallow minded men, forsaking life terrestrial while creeping to their graves. i gaze upon the massive hoards that suffocate, like peter's fish pulled from the lake of life's sweet wat

it, children don't. if scents are to be present within the chamber, they should be odors for which the child has displayed favorable or elated response, such as chocolate, warm milk, or other favorite food, an animal pet, etc. background music must be carefully selected, as small children are epicurean in their choice of tonalities. the author has found that the themes of edvaard grieg's "hall of the mountain king" and gabriel piern 's "entrance of the little fauns" when played at a slow and even tempo, are ideal. archaic english (thee, thy, etc) has been eliminated from this rite because of the possibility of confusion to the child, for it is reasonable to assume he is unaccustomed to such verbiage at the age of his taking the rite. if the child's parents are made happier by archaic usage

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

of the dao and for the effortless action of wu wei. pilgrimages many daoist holy places in china have been disrupted and, in many cases, destroyed in modern times. however, many sacred sites world religions: almanac 197 daoism still remain, including the five mountains so highly praised by early daoists. these mountains include: tai shan, the eastern mountain, in shandong province; heng shan bei, the mountain of the north, in shanxi province; hua shan, the western mountain, also in shanxi province; heng shan nan, the southern mountain, in hunan province; song shan, the mountain of the center, in henan province. the palace of zhang daoling, the celestial master mansion, in yintan, jiangxi province, china, is the classic seat of the daoist popes, or celestial masters. after mao zedong brough

thered to provide life-giving rains through the growing season. the kami were thought to withdraw to the mountains when the growing season ended. they also saw the mountains as home of the dead. archaeologists (scientists who study the physical remains of civilizations) have found examples of stone altars constructed at the foot of mountains, where, it is believed, early people offered prayers to the mountain kami. for at least one thousand years, and probably longer, people have been making pilgrimages into japan s mountains. at the top of many of japan s hundreds of mountains are shinto shrines, and many mountains have tori, or gates, at their bases. the most popular site for such a pilgrimage is mount fuji, japan s tallest peak (12,388 feet, or 3,776 meters. it is mistakenly believed th

and music. the most important of the six shrines is the pir-e- sabz shrine, about 45 miles (72 kilometers) from yazd (the word pir, meaning saint, is used to refer to these shrines) surrounding the shrine is a legend that the daughter of a sassanian ruler was being pursued by a muslim army. she stopped at the site of the shrine, where she prayed to ahura mazda for help. miraculously, the rocks of the mountain opened and provided her with protection. near the shrine are a holy spring and a huge tree traditionally thought to have taken root from the sassanian daughter s cane. thousands of pilgrims flock to the site each year on june 14 through 18. throughout june, july, and august, pilgrims also visit the other nearby shrines, including seti pir, pir-e narestuneh, pir-e banu-pars, pir-e nara

e qur an states that he was in fact the first muslim. christians also point out that abraham s willingness to sacrifice isaac was similar to god s later sacrifice of his only son, jesus. as a test of his faith, abraham was required to show his love for god by sacrificing his son, isaac, as a burnt world religions: biographies 7 abraham offering. just as isaac carried wood for his own sacrifice up the mountain and did not fight being sacrificed, so did jesus carry his own cross and allowed himself to be crucified. similarly, muslims also look to abraham, whom they call ibrahim, as one of the fathers of their faith. the prophet muhammad (c. 570 632; see entry) claimed abraham was the first messenger or prophet of god, while he, muhammad, was the final prophet. arabs also see abraham s first

viously to kidnap tibetan leaders. accordingly, he stayed in his palace, surrounded by thousands of his followers, while the chinese sent in troops. on march 17, disguised as a simple soldier, the dalai lama escaped from the palace, accompanied by his mother, sister, and a small group of followers, and headed over the himalaya mountains on horseback toward india. after two weeks the group reached the mountain village of dharamsala, where the dalai lama set up a government in exile. life outside of tibet ultimately, more than one hundred thousand tibetan refugees joined the dalai lama in exile, and dharamsala came to be known as little lhasa. from dharamsala, the dalai lama has continued to put pressure on china, through the international community, to provide tibet with some form of autono

of mecca because of her noble ancestry and the good deeds she performed. she helped provide for the poor in the city and supported all of her relatives financially. historians believe that khadijah, unlike her other family members and most arabs of the mount hira, near mecca, is the site of the prophet muhammad s first revelation of the qur an by the angel jabra il. khadija s husband would go to the mountain to meditate. kazuyoshi nomachi/corbi s. world religions: biographies 197 khadijah time, did not worship idols. the pre-islamic world had many deities (gods and goddesses) to whom the people prayed, and more than three hundred of these were housed in the ka aba. among these deities, allah was considered by most arabs to be the supreme god. khadijah was most likely influenced religiousl

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

all, salvation came to the human soul through iehova, jesus christ. the bodily health is brought back through a thing not good to look at. it is hidden in this painting, the highest treasure in this world, in which is the highest medicine and the greatest parts of the riches of nature, given to us by the lord iehova. it is called pator metallorum, well known to the philosopher sitting in front of the mountain-cave, easy to obtain for anybody. but the sophists in their sophistic garb, tapping on the walls, recognise him not. at the right is to be seen lepus, representing the art of chemistry, marvellously white, the secrets of which with fire's heat are being explored. to the left one can see freely what the right clavis artis is; one cannot be too subtle with it, like a hen hatching a chic

sy to obtain for anybody. but the sophists in their sophistic garb, tapping on the walls, recognise him not. at the right is to be seen lepus, representing the art of chemistry, marvellously white, the secrets of which with fire's heat are being explored. to the left one can see freely what the right clavis artis is; one cannot be too subtle with it, like a hen hatching a chicken. in the midst of the mountain, before the door stands a courageous lion in all its pride, whose noble blood the monster-dragon is going to shed; throwing him into a deep grave, out of it comes forth a black raven, then called ianua artis, out of that comes aquila alba. even the crystal refined in the furnace will quickly show you on inspection servum fugitivum, a wonder-child to many artists. the one effecting thi

SEPHER HA BAHIR

s of the field. this teaches us that the torah was given with seven voices. in each of them the master of the universe revealed himself to them, and they saw him. it is thus written, and all the people saw the voices. 46. one verse states (2 samuel 22:10, he bent the heavens and came down, with gloom under his feet. another verse says (exodus 19:20) and god came down on mount sinai, to the top of the mountain. still another verse, however (exodus 20:22) states from heaven i spoke to you. how is this reconciled? his great fire was on earth, and this was one voice. the other voices were in heaven. it is thus written (deuteronomy 4:36, from the heavens he let you hear his voice, that he might instruct you. and on the earth he showed you his great fire, and his words you heard from the fire. w

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

rom those sparkling circles, from that focus of the world's awakened hopes, warning him from return? he, whose lofty existence defied but away these dreams and omens! he leaves france behind. back, o italy, to thy majestic wrecks! on the alps his soul breathes the free air once more. free air! alas! let the world-healers exhaust their chemistry; man never shall be as free in the marketplace as on the mountain. but we, reader, we too escape from these scenes of false wisdom clothing godless crime. away, once more "in den heitern regionen wo die reinen formen wohnen" away, to the loftier realm where the pure dwellers are. unpolluted by the actual, the ideal lives only with art and beauty. sweet viola, by the shores of the blue parthenope, by virgil's tomb, and the cimmerian cavern, we return

his bosom "you are an herbalist "i am "it is, i am told, a study full of interest "to those who understand it, doubtless "is the knowledge, then, so rare "rare! the deeper knowledge is perhaps rather, among the arts, lost to the modern philosophy of commonplace and surface! do you imagine there was no foundation for those traditions which come dimly down from remoter ages, as shells now found on the mountain-tops inform us where the seas have been? what was the old colchian magic, but the minute study of nature in her lowliest works? what the fable of medea, but a proof of the powers that may be extracted from the germ and leaf? the most gifted of all the priestcrafts, the mysterious sisterhoods of cuth, concerning whose incantations learning vainly bewilders itself amidst the maze of leg

rities of life never to be removed "disparities of the physical life? oh, let us hope so. but disparities of the intellectual and the moral, never! universal equality of intelligence, of mind, of genius, of virtue! no teacher left to the world! no men wiser, better than others, were it not an impossible condition, what a hopeless prospect for humanity! no, while the world lasts, the sun will gild the mountain-top before it shines upon the plain. diffuse all the knowledge the earth contains equally over all mankind to-day, and some men will be wiser than the rest to-morrow. and this is not a harsh, but a loving law, the real law of improvement; the wiser the few in one generation, the wiser will be the multitude the next" as zanoni thus spoke, they moved on through the smiling gardens, and

d around them, impressed him with the might of nature and the littleness of man. as in genius of the more spiritual cast, the living man, and the soul that lives in him, are studiously made the prominent image; and the mere accessories of scene kept down, and cast back, as if to show that the exile from paradise is yet the monarch of the outward world, so, in the landscapes of salvator, the tree, the mountain, the waterfall, become the principal, and man himself dwindles to the accessory. the matter seems to reign supreme, and its true lord to creep beneath its stupendous shadow. inert matter giving interest to the immortal man, not the immortal man to the inert matter. a terrible philosophy in art! while something of these thoughts passed through the mind of the painter, he felt his arm t

ouched to the heart, that they liked the macaroni. were their excellencies going to vesuvius? there was a slight eruption; they could not see it where they were, but it was pretty, and would be prettier still after sunset "a capital idea" cried mervale "what say you, glyndon "i have not yet seen an eruption; i should like it much "but is there no danger" asked the prudent mervale "oh, not at all; the mountain is very civil at present. it only plays a little, just to amuse their excellencies the english "well, order the horses, and bring the bill; we will go before it is dark. clarence, my friend, nunc est bibendum; but take care of the pede libero, which will scarce do for walking on lava" the bottle was finished, the bill paid; the gentlemen mounted, the landlord bowed, and they bent thei

animated glyndon, whose unequal spirits were, at times, high and brilliant as those of a schoolboy released; and the laughter of the northern tourists sounded oft and merrily along the melancholy domains of buried cities. hesperus had lighted his lamp amidst the rosy skies as they arrived at resina. here they quitted their horses, and took mules and a guide. as the sky grew darker and more dark, the mountain fire burned with an intense lustre. in various streaks and streamlets, the fountain of flame rolled down the dark summit, and the englishmen began to feel increase upon them, as they ascended, that sensation of solemnity and awe which makes the very atmosphere that surrounds the giant of the plains of the antique hades. it was night, when, leaving the mules, they ascended on foot, acc

SIR WALLIS BUDGE EGYPTIAN MAGIC

n his body. the heart of osiris is triumphant, and it is made new before the gods: he hath gained power over it, and he hath not been judged according to what he hath done. he hath gotten power over his own members. his heart obeyeth him, he is the lord thereof, it is in his body, and it shall never fall away therefrom. i, osiris, victorious in peace, and triumphant in the beautiful amenta and on the mountain of eternity, bid thee [o heart] to be obedient unto me in the underworld" another chapter (xxixb) was connected with a heart amulet made of carnelian, of which so many examples may be found in large museums; the text p. 33 reads "i am the bennu, 1 the soul of ra, and the guide of the gods who are in the underworld. their divine souls came forth upon earth to do the will of their doubl

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

ic occult ritual. sodom, egypt, and 21st century judaism in one of the most controversial of all the many video documentaries i have produced, cauldron of abbadon, i stated "from jerusalem and israel flow a torrent of satanic evil and mischief endangering the whole world "5 zionist jews and their cohorts in the christian zionist community were angered over what i said, but they had no response to the mountain of facts presented in the video proving my point. it is undeniable that god himself, in revelation 11:8, declares that in the last days just prior to christ's return, one of the most wicked places on earth will be jerusalem and israel. in revelation god calls jerusalem "sodom and egypt" the question is, why? why is jerusalem and the nation of israel spiritually "sodom and egypt" i bel

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

n to the recipient of the experience; a positive effect on the person s health and vitality; a sense that time has been obscured or altered; and a positive effect on the individual s lifestyle. johnson quotes a recipient of the illumination experience who said, its significance for me has been incalculable and has helped me through sorrows and stresses. in her autobiographical work don t fall off the mountain (1970, actress/author shirley maclaine (1934) tells of the night that she lay shivering in a bhutanese hut in the paro valley of the himalayas, wondering how she might overcome the terrible cold. suddenly she remembered the words of a yoga instructor in calcutta who had told her that there was a center in her mind that was her nucleus, the center of her universe. once she would find t

revelation. in the bible, the book of revelation is often referred to as the apocalypse. comes from many anonymous, second-century b.c.e. and later jewish and christian texts that contain prophetic messages pertaining to a great total devastation or destruction of the world and the salvation of the righteous. armageddon from late latin armagedon, greek and hebrew, har megiddo, megiddon, which is the mountain region of megiddo. megiddo is the site where the great final battle between good and evil will be fought as prophesied and will be a decisive catastrophic event that many believe will be the end of the world. bhagavad gita from sanskrit bhagavadgi ta, meaning song of the blessed one. a hindu religious text, consisting of 700 verses, in which the hindu god, krishna, teaches the importa

amines old ruins or artifacts such as the remains of buildings, pottery, graves, tools, and all other relevant material in order to study ancient cultures. archipelago from the greek arkhi, meaning chief or main and pelagos meaning sea. any large body of water that contains a large number of scattered islands. armageddon from late latin armagedon, greek and hebrew, har megiddo, megiddon, which is the mountain region of megiddo. megiddo is the site where the great final battle between good and evil will be fought as prophesied and will be a decisive catastrophic event that many believe will be the end of the world. astral self theosophical belief that humans possess a second body that cannot be perceived with normal senses, yet it coexists with the human body and survives death. astronomy t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

, 1968. fiore, edith. the unquiet dead. new york: doubleday, 1987. murphy, gardner. the challenge of psychical research. new york: harper& row, 1970. watson, lyall. the romeo error. new york: dell books, 1976. spooklights nestled far from the nearest city of hickory, the brown mountain region of north carolina has been a subject of fascination for more than 100 years, for nearly every night along the mountain ridges mysterious lights can be seen for which scientists have failed to find any logical explanation. from sunset until dawn, globes of various colored lights, ranging in size from mere points to 25 feet in diameter, can be seen rising above the tall trees and flickering off again, as they fall to the mountain passes below. various legends have sprung up about the origin of the light

hologists and anthropologists perceive the origin of humankind s fear of vampires, werewolves, and other bloodsucking monsters to lie in the ancient nightmares of stone age peoples, other researchers called cryptozoologists (from kryptos, greek for hidden) seek to prove that such creatures as bigfoot, the loch ness monster, and sea serpents really exist. such determined individuals point out that the mountain gorilla was considered a superstition of the native people of africa until 1902 when oscar van beringe, a german explorer, shot two of them while climbing a volcano in the eastern congo. cryptozoologists argue that such physical evidence as hair samples, feces, and casts of footprints indicate that unknown species of apes or apemen unrecognized by science may exist in the himalayan mo

rove abominable snowman exists. this is the north east, september 4, 2002 [online] http//www.thisisthenortheast.co.uk/the_north_east/archive/ 2002/09/04/abom.re.html. scientists are hair s breadth from the yeti. the herald, september 5, 2002 [online] http//www.theheard.co.uk/ news/archive/5-9-19102-23-54-40.html. the real manimal? an early analysis of hair samples taken by a british expedition to the mountain rainforest near gunung kerinci in western sumatra did not appear to have come from any known primate in the area. adam davies, the leader of the expedition, stated that he had no doubt that orang pendek truly exists. m delving deeper henderson, mark. team find traces of sumatran yeti. the times, october 29, 2001 [online] http//www.thetimes.co.uk/article/0,,2-2001373 161,00.html. heuve

although each russian province may have its own name for the mys- 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 mysterious creatures 67 an alleged yeti, or abominable snowman, on the 1952 issue of radar magazine (mary evans picture library) theyetis have been linked to the time of the dragon, the presumed genesis of asian civilization. terious giants of the mountain in dagestan, kaptar; in azerbaijan, mesheadam; in georgia, tkys-katsi; while the chechens, ingushes, kabardins, and balkars call it the almasti each startled eyewitness seems to describe the same strange beast. the chinese call the snowman yeren, and in 1977, 1980, and 1982, expeditions searching for the manbeast set out to track down their quarry in the shennongjia forest park in wes

f the giant carnivorous brown bear they had encountered, european scientists did not accept the existence of the bear until 1898. the largest land animal next to the african elephant is the white rhinoceros, which remained officially unacknowledged 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 mysterious creatures 85 until 1900. the largest of the apes, the mountain gorilla, was considered a native superstition until 1901. the dragons of komodo island, indonesia, were considered the creations of a strange myth conjured up by the islanders until 1912. and the british zoologist who described the bizarre royal hepard a half-leopard and half-hyena beast long claimed by the natives of rhodesia to be an actual beast of prey wondered how such a large an

nishes at the gates. for many years, taxi drivers in naha, okinawa, have claimed that an attractive woman in her 20s, with short-cropped hair and dressed in black slacks, often hails them for a ride on the road to the u.s. marine camp. when the cab drivers turn to ask for a specific destination, she disappears. the phantom has been dubbed the nightwalker of nago, because she most often appears on the mountain road leading from the fishing village of nago to the marine camp. since 1965, dozens of drivers have slammed on their brakes to avoid hitting a pretty young woman in a flowing white dress standing in the road on blue bell hill in maidstone, england. the phantom is said to be that of a woman who was to have been a bridesmaid for her best friend when she died in a car crash the night be

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

s made by european crusaders and others that the assassins made liberal use of the narcotic effects of hashish to achieve their fierce courage and to eliminate their fear of death. most of the early members of the secret society were followers of the nizari branch of the isma iliyya sect of shiite muslims and were located primarily in syria and persia. in 1090, hasan ibn sabbah (1034-1124) seized the mountain citadel of alamaut in northern persia and made it his geagles f nest, h a center where he, as grand master, could live in relative safety and direct his forces throughout asia. hasan became known as the gold man of the mountains, h and he set about creating a fanatical organization composed of devotees, known as fedayeen, who did whatever he commanded with blind obedience. hasan frequ

ed the muslim tide of conquest at the battle of tours, and the arabs retreated back to spain where they retained a peaceful possession of the country for many centuries. cordova became a highly respected seat of art and learning, and the arab philosophers became the sages of the west. over the centuries, the garduna degenerated into a loosely knit criminal network controlled by the descendants of the mountain bandits who had followed apollinario in his crusade against the moors. deception and murder were still practiced on a large scale by the garduna, and they maintained the old dictum that only the blood of non-christians was to be shed. perhaps the garduna would have vanished completely into legend if fifteenthcentury spain had not become a christian nation and king ferdinand v (1452.15

any stories in which the person who discovers the fairies at their work is whisked away by them to the fairy kingdom, from which he or she may return much later as an old person believing that only a day or so has gone by. in the science of fairy tales by edwin sidney hartland, published in london in 1891, the account is given of a shepherd who went out one day to look for his cattle and sheep on the mountain and seemingly disappeared into thin air. after about three weeks, the search parties had abandoned hope of ever finding him again. his wife had given him up for dead, and it was at that time that he returned. when his astonished wife asked him where he had been for the past three weeks, the man angrily said that he had only been gone for three hours. when he was asked to describe exac

ir force lieutenant flying over mt. ararat reported seeing half the hull of some sort of ship poking out above surface of a lake. a photograph taken in 1972 by the earth research technical satellite (erts) is said to reveal an unusual feature at 14,000 feet on mt. ararat. it was reported to be the same size as the ark. in the 1980s, former nasa astronaut james irwin participated in expeditions up the mountain, but he found only the remnants of abandoned skis. with the breakup of the former soviet union, expeditions up the mountain intensified during the 1990s, and the search for noah fs ark continues. as described in the old testament book of exodus, the ark of the covenant, a wooden chest covered with gold, is said to contain such sacred relics as the tablets of law from god that moses (1

from 587 b.c.e, the whereabouts of the ark became a mystery. it was either destroyed along with the city or, as suggested in kings 4:25, taken to babylon as one of the spoils of victory. some biblical scholars theorize that those israelites still faithful to god were forewarned about the fall of jerusalem and moved the ark to safety. jeremiah is said to have moved the ark to a cave on mt. sinai, the mountain in egypt where moses first spoke with god. the talmud, the ancient, authoritative history of the hebrews, indicates that the ark was kept in a secret area of the temple of solomon and survived the destruction and pillaging of jerusalem. the temple of solomon was rebuilt on its original foundation after the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l

d laterite (a dense, porous, ironbearing soil that can be quarried like stone, the rectangular structure (2,800 by 3,800 feet) faces west, in hindu belief the direction taken by the dead when going to their next life. at the center of the complex stands a temple with five lotus-shaped towers, a larger central tower, and four smaller surrounding towers. they represent the five peaks of mount meru, the mountain where a pantheon of hindu gods reside and from which, according to hindu belief, all creation comes. three square terraces surrounds the central tower. the entire complex is surrounded by a moat more than three miles long and rimmed by a causeway that leads to four gateways into the temple complex. decorating the causeway are carvings that depict divine serpents, known as nagas. angko

THE KEY TO THE MYSTERIES

on. two friends were staying in the same inn, and sharing the same room. one of them had a habit of talking in his sleep, and, at that time, would answer the questions which his comrade put to him. one night, he suddenly uttered stifled cries; his companion woke up and asked him what was the matter "but, don't you see" said the sleeper "don't you see that enormous stone. it is becoming loose from the mountain. it is falling on me, it is going to crush me "oh, well, get out of its way "impossible! my feet are caught in brambles that cling ever closer. ah! help! help! there is the great stone coming right upon me "well, there it is" said the other laughing, throwing the pillow at his head in order to wake him. a terrible cry, suddenly strangled in his throat, a convulsion, a sigh, then nothi

, perhaps. i am not surprised at it, and if you knew what it says of me, you would easily understand why i despise its opinion "the world speaks evil of you, madam "yes, in truth, and the greatest evil that can be said "how so "it accuses me of sacrilege "you frighten me. of what sacrilege, if you please "of an unworthy comedy that i am supposed to have played in order to deceive two children, on the mountain of the salette "what! you must be "i am mademoiselle de la merliere "i have heard speak of your trial, mademoiselle, and of the scandal which it caused, but it seems to me that your age and your position ought to have sheltered you from such an accusation "come and see me, sir, and i will present you to my lawyer, m. favre, who is a man of talent whom i wish to gain to god" 173 thus t

iour "for it is written, thou shalt adore god alone "eli, eli, lama sabachthani" was what this sublime and divine adorer of god cried later. if he had replied to satan "i will not adore thee, and it is thou who wilt fall at my feet, for i bid thee in the name of intelligence and eternal reason" he would not have consigned his holy and noble life to the most frightful of all tortures. the satan of the mountain was indeed cruelly avenged! the ancients called practical magic the sacerdotal and royal art, and one remembers that the magi were the masters of primitive civilization, because they were the masters of all the science of their time. to know is to be able when one dares to will. the first science of the practical qabalist, or the magus, is the knowledge of men. phrenology, psychology

he fills your nostrils with an abominable stench, he shows you frightful tortures, and makes you hear groans superhuman in their agony; he commands your will to create all that by exercises obstinately persevered in. every one carries this out in his own fashion, but always in the way best suited to impress him. it is not the hashish intoxication which was useful to the knavery of the old man of the mountain; it is a dream without sleep, an hallucination without madness, a reasoned and willed vision, a real creation of intelligence and faith. thence-forward, when he preaches, the jesuit can say "what we have seen with our eyes, what we have heard with our ears, and what our hands have handled, that do we declare unto you" the jesuit thus trained is in communion with a circle of wills exer

THE MOTHMAN PROPHECIES

ith them. here is briefly how these events unfolded [1] c.e.j.f.c, 12, me des bossons, 1213 onex, geneva, switzerland. one night, in 1962, i suddenly felt the need to go on the etna (sicilian volcano which overlooks catalina. i got into my car and drove off. on my way i had the distinct sensation that instead of it being me, it was the car which was guided by a superior force. as i was winding up the mountain, i approached mount manfre at an altitude of 1370 meters. after having stopped my car on the side of the road, i continued by foot along a path which led up to an extinct crater. i had gone up half way on this steep path when i suddenly saw on top of the hill, in the darkness, two silhouettes standing out in the moonlight with shining silver space suits. they were tall, well built, wi

THE NECRONOMICON SIMON VERSION

taxira duppira ssalmani-ia iti pagri tushni-illa duppira ssalmani ini ishdi pagri tushni-illa duppira ssalmani-ia qimax pagri taqbira duppira ssalmani-ia ana qulqullati tapqida duppira ssalmani-ia ina igari tapxa-a duppira ssalmani-ia ina askuppati tushni-illa duppira ssalmani-ia ina bi'sha duri tapxa-a duppira ssalmani-ia ana gishbar tapqida duppira the conjuration of the mountains of mashu" may the mountain overpower you! may the mountain hold you back! may the mountain conquer you! may the mountain frighten you! may the mountain shake you to the core! may the mountain hold you in check! may the mountain subject you! may the mountain cover you! may the mighty mountain fall on you, may you be held back from my body (note: the original translator had noted the resemblance between the greek

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

gers they had used to raise the stone, for some mystical purpose i could not then divine; although i know now that blood is the very food of these spirits, which is why the field after the battles of war glows with an unnatural light, the manifestations of the spirits feeding thereon. may anu protect us all! my scream had the effect of casting their ritual into chaos and disorder. i raced through the mountain path by which i had come, and the priests came running after me, although some seemed to stay behind, perhaps to finish the rites. however, as i ran wildly down the slopes in the cold night, my heart giving rise in my chest and my head growing hot, the sound of splitting rocks and thunder came from behind me and shook the very ground i ran upon. in fright, and in haste, i fell to the

ens, which is the time the baneful worshippers gather for their rites, and by which they mark their calendar. the mercy of anu be upon thee) the exorcism against the possessing spirit (this to be said when the body of possessed is distant, or when secrecy must be maintained. to be performed within thy circle, before the watcher) the wicked god the wicked demon the demon of the desert the demon of the mountain the demon of the sea the demon of the marsh the wicked genius the enormous larvae the wicked winds the demon that seizeth the body the demon that rendeth the body spirit of the sky, remember! spirit of the earth, remember! the demon that seizeth man the demon that seizeth man the gigim who worketh evil the spawn of the wicked demon spirit of the sky, remember! spirit of the earth, rem

lood of kingu he fashioned man. he constructed watchtowers for the elder gods fixing their astral bodies as constellations that they may watch the gate of absu the gate of tiamat they watch the gate of kingu they oversee the gate whose guardian is iak sakkak they bind. all the elder powers resist the force of ancient artistry the magick spell of the oldest ones the incantation of the primal power the mountain kur, the serpent god the mountain mashu, that of magick the dead kutulu, dead but dreaming tiamat, dead but dreaming absu, kingu, dead but dreaming and shall their generation come again? we are the lost ones from a time before time from a land beyond the stars from the age when anu walked the earth in company of bright angels. we have survived the first war between the powers of the g

h the bed. they are seven! seven are they! those seven were born in the mountains of mashu called magick they dwell within the caverns of the earth amid the desolate places of the earth they live amid the places between the places unknown in heaven and in earth they are arrayed in terror among the elder gods there is no knowledge of them they have no name not in heaven nor on earth they ride over the mountain of sunset and on the mountain of dawn they cry through the caverns of the earth they creep amid the desolate places of the earth they lie nowhere are they known not in heaven nor in the earth are they discovered for their place is outside our place and between the angles of the earth they lie in wait crouching for the sacrifice they are they children of the underworld. falling like ra

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

stence. it is seldom remembered that the infinite need not necessarily mean the boundless; for there is the infinitely small, just as there is the infinitely great, as crowley states in aceldama; the inmost is the home of god. he moulds infinity. the great within the small, one stainless unity *aceldama, vol. i, p. 4. the power of the small is grandly described in the following; yet ants may move the mountain; none is small but he who stretches out no arm at all; toadstools have wrecked fair cities in a night, one poet fs song may bid a kingdom fall *mysteries: lyrical and dramatic, vol. i, p. 110. and that which is below is as that which is above; for: time is to us the now, and space the here; from us all matter radiates, is a part of our own thoughts and souls *mysteries: lyrical and dr

THE BOOK OF GATES

ther without digging. it was nearly filled up too by the falling in of the upper part. one hundred feet from the entrance is a staircase in good preservation; but the rock below changes its substance, from a beautiful solid calcareous stone, becoming a kind of black rotten slate, which crumbles into dust only by touching. this subterraneous passage proceeds in a south-west p. 79 direction through the mountain. i measured the distance from the entrance, and also the rocks above, and found that the passage reaches nearly halfway through the mountain to the upper part of the valley. i have reasons to suppose, that this passage was used to come into the tomb by another entrance; but this could not be after the death of the person who was buried there, for at the bottom of the stairs just tinde

eld of reeds. 63:3 i.e, the field of peace. 63:4 i.e, shu and tefnut. 65:1 this is chapter lxxxix. of the book of the dead. next: chapter ii. the ante-chamber of the tuat sacred texts egypt ehh index index previous next p. 80 chapter ii. the ante-chamber of the tuat. in the first division of the "book of gates of the tuat" according to the sarcophagus of seti i, we see the horizon of the west, or the mountain of the west, divided into two parts, and the boat of the sun is supposed to sail between them, and to enter by this passage into the tuat. on the right hand is fixed a jackal-headed standard, and on each side of it kneels a bearded god; one god is called tat, and is a personification of the region which is beyond the day, and the other set, and represents the funeral mountain. on the

eventide. in it are the twelve gods of the funeral mountain. p. 82 serpent having its tail in its mouth. in the bows stands the god of divine intelligence, whose name is sa, and in the stern, near the two paddles, stands heka, i.e, the personification of the word of power, or of magical utterance. the god who usually accompanies sa is hu. the text which refers to the sun-god reads "ra saith unto the mountain--send forth light, o mountain! let radiance arise from that which hath devoured me, and which hath slain men and is filled with the slaughter of the gods. breath to you, o ye who dwell in the light in your habitations, my p. 83 click to view part of the horizon over which the boat of the sun passes to enter the tuat at eventide. in it are the twelve gods of set-amente.t p. 84 splendou

in your habitations, my p. 83 click to view part of the horizon over which the boat of the sun passes to enter the tuat at eventide. in it are the twelve gods of set-amente.t p. 84 splendours shall be to you. i have decreed their slaughter, and they have slaughtered everything which existeth. i have hidden you from those who are upon the earth, restoring the crown (or, tiara) to those who are on the mountain. the gods say-'let this jackal-headed sceptre emit the words of this great god who joineth together his members. come then unto us, o thou from whom we have come forth! cries of joy are to thee, o thou who art in thy disk, thou great god whose forms (or transformations) are manifold' their provisions [consist] of bread-cakes and beer" the paragraph below the above text is practically

thou who art in thy disk, thou great god whose forms (or transformations) are manifold' their provisions [consist] of bread-cakes and beer" the paragraph below the above text is practically a duplicate of it, but it contains no mention of either the jackal-headed or the rain-headed sceptre, and it is unnecessary to give it here. on the right of the boat stand twelve gods, who are called "gods of the mountain" and the text referring to them reads- p. 85"[these gods] have come into being from ra, and from his substance, and have emerged from his eye. he hath decreed for them [as] a place (or, abode) the hidden mountain( ament set, which consumeth men, and gods, and all cattle, and all reptiles which are created by this great god. this great god hath decreed the plans (or, designs) thereof h

nto khepri, who listeneth when ra crieth to him" the two groups, each containing four beings "have click to view the eight powers who tow khepri. in their hands the rope which is fastened to the foot of khepri, and they say to ra-'the ways of the hidden place are open to thee, and [the portals] which are in the earth are unfolded for thee, the soul which nut loveth, and we will guide thy wings to the mountain. hail! enter thou into the east, and make thou thy passage from between the thighs of thy mother" next: chapter xii. the gate of sethu. the tenth division of the tuat. sacred texts egypt ehh index index previous next p. 259 chapter xii. the gate of sethu. the tenth division of the tuat. having passed through the ninth division of the tuat, the boat of the sun arrives at the gateway tc

THE SECRET RITUALS OF THE OTO

ant; 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 his complement. the snake; revered as giver of death, and as a symbol of the spermatozoon. he has o

THE HOLY BIBLE KING JAMES VERSION

boiim, and the king of bela (the same [is] zoar) and they joined battle with them in the vale of siddim; 14:9 with chedorlaomer the king of elam, and with tidal king of nations, and amraphel king of shinar, and arioch king of ellasar; four kings with five. 14:10 and the vale of siddim [was full of] slimepits; and the kings of sodom and gomorrah fled, and fell there; and they that remained fled to the mountain. 14:11 and they took all the goods of sodom and gomorrah, and all their victuals, and went their way. 14:12 and they took lot, abram s brother s son, who dwelt in sodom, and his goods, and departed. 14:13 and there came one that had escaped, and told abram the hebrew; for he dwelt in the plain of mamre the amorite, brother of eshcol, and brother of aner: and these [were] confederate w

ty. 19:16 and while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the lord being merciful unto him: and they brought him forth, and set him without the city. 19:17 and it came to pass, when they had brought them forth abroad, that he said, escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed. 19:18 and lot said unto them, oh, not so, my lord: 19:19 behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and i cannot escape to the mountain, lest some evil take me, and i die: 19:20 behold now, this city is near to flee unto, and it is a little one: oh, let me escape th

oked toward sodom and gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace. 19:29 and it came to pass, when god destroyed the cities of the plain, that god remembered abraham, and sent lot out of the midst of the overthrow, when he overthrew the cities in the which lot dwelt. 19:30 and lot went up out of zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in zoar: and he dwelt in a cave, he and his two daughters. 19:31 and the firstborn said unto the younger, our father [is] old, and [there is] not a man in the earth to come in unto us after the manner of all the earth: 19:32 come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father

y cried, and their cry came up unto god by reason of the bondage. 2:24 and god heard their groaning, and god remembered his covenant with abraham, with isaac, and with jacob. 2:25 and god looked upon the children of israel, and god had respect unto [them] 3:1 now moses kept the flock of jethro his father in law, the priest of midian: and he led the flock to the backside of the desert, and came to the mountain of god [even] to horeb. 3:2 and the angel of the lord appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush [was] not consumed. 3:3 and moses said, i will now turn aside, and see this great sight, why the bush is not burnt. 3:4 and when the lord saw that he turned aside to see, god called unto him out of th

5 then the dukes of edom shall be amazed; the mighty men of moab, trembling shall take hold upon them; all the inhabitants of canaan shall melt away. 15:16 fear and dread shall fall upon them; by the greatness of thine arm they shall be [as] still as a stone; till thy people pass over, o lord, till the people pass over [which] thou hast purchased. 15:17 thou shalt bring them in, and plant them in the mountain of thine inheritance [in] the place, o lord [which] thou hast made for thee to dwell in, in the sanctuary, o lord [which] thy hands have established. 15:18 the lord shall reign for ever and ever. 15:19 for the horse of pharaoh went in with his chariots and with his horsemen into the sea, and the lord brought again the waters of the sea upon them; but the children of israel went on dry

y into his own land. 19:1 in the third month, when the children of israel were gone forth out of the land of egypt, the same day came they [into] the wilderness of sinai. 19:2 for they were departed from rephidim, and were come [to] the desert of sinai, and had pitched in the wilderness; and there israel camped before the mount. 19:3 and moses went up unto god, and the lord called unto him out of the mountain, saying, thus shalt thou say to the house of jacob, and tell the children of israel; 19:4 ye have seen what i did unto the egyptians, and [how] i bare you on eagles wings, and brought you unto myself. 19:5 now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth [is] mine: 19:6 and ye shall b

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

th of the goat, meaning that it was the place where the goat, the usual form assumed by satan, convoked his assemblies. and he goes on to express his opinion that these wild places were the original scenes of the sabbath, though subsequently other places had been often adopted. for we have heard more than fifty witnesses who assured us that they had been at the goat s heath to the sabbath held on the mountain of la rhune, sometimes on the open mountain, sometimes in the chapel of the st. esprit, which is on the top of it, and sometimes in the church of dordach, which is on the borders of labourd. at times they held it in private houses, as when we held the trial, in the parish of st. p, the sabbath was held one night in our hotel, called barbare-nena, and in that of master de segure, asses

TYSON DONALD NEW MILLENNIUM MAGIC

use he realized that to use the power of the light in such a trivial and vain dis- play of personal skill would make him unworthy to receive it. it is by no means cer- tain that jesus would have risen from the rocks below. jesus knew this. lucifer knew it also. there was a good chance that the all would turn its eye away from jesus in sorrow and disappointment at the instant he chose to leap from the mountain, allowing jesus to fall to his death. do not make the mistake of thinking of the devil as a little man in a red suit with horns and a pitchfork who takes personal delight in provoking acts of selfish- ness and malice. to do so reduces this chaotic principle to a ridiculous figure that can easily be dismissed. lucifer or satan (the names are used more or less inter- changeably by chris

TYSON DONALD SOUL FLIGHT

ering his state of consciousness, in a way little different from that of countless shamans around the world, who go alone into the wilderness and endure hunger and thirst to achieve what is called a "vision quest" success came in the form of the 59. murray, 239. chapter four: religious bilocation 51 astral vision of the laws inscribed by moses himself on the stone tables that he carried down from the mountain. all the great prophets of the old testament exhibit many of the characteristics of shamans. they lived alone, outside the customs of their society, and they went into the wilderness where they received detailed visions while traveling out of their bodies on the astral plane. they acted as intermediaries or mediums, carrying the messages of spiritual beings to humanity. the true natur

yet to be plowed; the seed has yet to be sowed in it. notice that the bodies of the couple are hairless apart from their heads, indicating immaturity. in the background is a conical mountain toward the peak of which the woman seems to gesture with her left hand. it may be the source of the clouds from which the angel has appeared. the ruling intelligence of this trump is the oracle on the peak of the mountain, who when approached will speak from a shining cloud on questions of personal relationships and marriage. vii the chariot hebrew letter: cheth (fence) correspondence: cancer path: eighteenth before the fortification wall of a town, a young man stands in a podium that resembles a chariot of war beneath a sheltering blue canopy decorated with stars. he wears ceremonial armor and a crown

k beckons with a lantern raised in his hand. his back is humped with age. he leans with care on his walking staff so that his feet do not slip in the snow on the edge of the steep slope that extends below him. in spite of his age, he shows no signs of cold. beyond this lonely figure, the sky darkens into night. it will not be long before the stars appear. he has been expecting your approach along the mountain path to the hermitage, and the late hour has caused the old man who is the sole keeper of the high spiritual retreat to use his lantern as a beacon so that you do not become lost and wander off the path and over a cliff in the darkness. the hermitage is a rough building of heavy timbers on a foundation of native stone, build to withstand the storms of winter. the old chapter twelve: t

once were. 8. wunjo literal meaning: joy or glory general sense: ecstasy, heavenly blessings, rewards, recognition, fame, celebrity, renown, victory in contests, titles bestowed the land of wunjo is a mountain with gentle slopes clothed in woodlands and grasses that are grazed by flocks of sheep tended by shepherds who live in stone huts. at the end of the steep and winding road, at the crest of the mountain, rises a city of white stone walls. the sun-gilded clouds press close to its sides, so that at times the city almost appears to rise from the clouds themselves. it inhabitants are a cultured race of artists, athletes, and philosophers. excellence of both mind and body is universally prized. even the faces of the elders glow with good health. the goddess who rules the city as its queen

TYSON DONALD THE POWER OF THE WORD

y in driving demons out of the possessed and healing the sick. among the kabbalists of the middle ages, it was handed down from master to disciple. much of the ire of the rabbis against these mystics may have been incited by the fear that they would misuse the name in secular magic and thus profane it. biblical tradition has it that the name was first revealed to moses when he went up upon horeb, the mountain of god, and saw the burning bush history of the name 3 (exod. 3:14-51, and it is explicitly stated that prior to this revelation to moses the name was not known among the hebrews "and i appeared unto abraham, unto isaac, and unto jacob, by the name of god almighty (shaddai; but by my name jehovah (ihvh) was i not known to them (exod. 6:3. this has led to speculation that the name orig

unto abraham, unto isaac, and unto jacob, by the name of god almighty (shaddai; but by my name jehovah (ihvh) was i not known to them (exod. 6:3. this has led to speculation that the name originally belonged to the resident deity of the holy mountain who was worshipped by the tribes that dwelt in the region south of palestine. in receiving the name, moses also took on the authority of the god of the mountain and conveyed its power to his people. that is why he married a daughter of the priest of midian (exod. 3: l b t h e tribe of midian grazed their flocks in the land of the sacred mountain and worshipped its god with sacrifices. that is why he led the israelites to this mountain after their deliverance from egypt and taught them how to worship ihvh. he wished them to have the continuing

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

sed appears to have been nu. then the majesty of nu, to son ra, spake, saying-"thou art the god who art greater than he who made thee, thou art the sovereign of those who were created with thee, thy throne is set, and the fear of thee is great; let thine eye go against those who have uttered blasphemies against thee" and the majesty of ra, said-"behold, they have betaken themselves to flight into the mountain lands, for their hearts are afraid because of the words which they have uttered" then the gods spake in the presence of his majesty, saying-"let thine eye go forth and let it destroy for thee those who revile thee with words of evil, for there is no eye whatsoever that can go before it and resist thee and it when it journeyeth in the form of hathor" thereupon this goddess went forth a

fraid because of the words which they have uttered" then the gods spake in the presence of his majesty, saying-"let thine eye go forth and let it destroy for thee those who revile thee with words of evil, for there is no eye whatsoever that can go before it and resist thee and it when it journeyeth in the form of hathor" thereupon this goddess went forth and slew the men and the women who were on the mountain (or, desert land. and the majesty of this god said "come, come in peace, o hathor, for the work is accomplished" then this goddess said "thou hast made me to live, for when i gained the mastery over men and women it was sweet to my heart" and the majesty of ra said "i myself will be master over them as [their] king, and i will destroy them" and it came to pass that sekhet of the offer

n to live, to make the gods to be at peace [with thee, and to make ra to employ his magical spells through thy chants of praise. come to me this day, quickly, quickly, as thou workest the paddle of the boat of the god. drive thou away from me every lion on the plain, and every crocodile in the waters, and all mouths which bite (or, sting) in their holes. make thou them before me like the stone of the mountain, like a broken pot lying about in a quarter of the town. dig thou out from me the poison which riseth and is in every member of him that is under the knife. keep thou watch over him. by means of thy words. verily let thy name be invoked this day. let thy power (qefau) come into being in him. exalt thou thy magical powers. make me to live and him whose throat is closed up. then shall m

w to make [my child] to live "and there came forth unto me a woman who was [well] known in her city, a lady who was mistress of her [own] estate.[fn#235] she came forth to me. her mouth possessed life, and her heart was filled with the matter which was therein [and she said 'fear not, fear not, o son horus! be not cast down, be not cast down, o mother of the god. the child of the olive-tree is by the mountain of his brother, the bush is hidden, and no enemy shall enter therein. the word of power of tem, the father of the gods, who is in heaven, maketh to live. set shall not enter into this region, he shall not go round about it. the marsh of horus of the olive-tree is by the mountain of his brother; those who are in his following shall not at any time. it. this shall happen to him: horus s

WESTERN MANDALAS OF TRANSFORMATION SR AL

tapes will themselves make more easily accessible the spiritual technology that is inherent in the golden dawn system. it is a system that allows for individual as well as group endeavor; a system based on universal principles that are global in their impact. and practical. the works in this series are practical in their applications and requirements for application. you need neither to travel to the mountain top nor obtain any tool other than your own consciousness. you need no garment other than your own imagination. you need no authority other than that of your own true will. set forth, then, into the new dawn.a new start on the greatest adventure there is: to become one with the divine genius. this book is dedicated to all my students, and especially to my lodge sisters in hermetica we

WHO ARE THE DRACONIANS

. a narrow curving road, a precipice on one side with rocks and avalanches on the other, were not conductive to an enjoyable journey to this remote region near ladakh and tibet. the village of naggar derives its name from naga, the serpent. high up in the mountains lies roerich's estate. having been an artist of note, his two-sided house contains a museum of his paintings "as i began my ascent on the mountain path, i saw a tall grey-haired sadhu (hermit, sitting by a mountain torrent. in his hand he held a cobra-shaped staff, which together with the markings on his forehead, signified that he was a devotee of shiva. during the earlier, more peaceful times of the british raj, these pilgrims would travel to the lake of the great nagas, lake manosarowar, or to mount kailas, the abode of shiva

nt. in his hand he held a cobra-shaped staff, which together with the markings on his forehead, signified that he was a devotee of shiva. during the earlier, more peaceful times of the british raj, these pilgrims would travel to the lake of the great nagas, lake manosarowar, or to mount kailas, the abode of shiva (a "god" apparently tied-in with the nagas- branton, in tibetan territory. i climbed the mountain and reached the terrace on which roerich's house is built. i spent an hour studying (his) paintings. on the way back i admired the narrow valley and the looming snow-capped mountain ridges on both sides "the sadhu was still there. i thought 'a place called naggar, a devotee of the nagas with the cobra staff, if he does not know something about the nagas, then who does" after andrew to

'a place called naggar, a devotee of the nagas with the cobra staff, if he does not know something about the nagas, then who does" after andrew tomas asked this man, apparently a misguided member of a serpent cult, if he knew anything about the "nagas" or the serpent beings, the pagan devotee responded"'i am a poor sadhu, i know nothing, sahib. but about twenty years ago my yogi teacher went into the mountain kingdom of the nagas. bright lights everywhere, big halls like taj mahal. the nagas have many, many things and machines. they are clever, like cambridge men, may be more clever, sahib' the sadhu said with an apologetic smile"'your yogi must have been a rishi. don't the nagas destroy men with their sting' i asked"'yes, though the nagas are gods and wish nothing but good to man, they do

creatures immediately fell to the floor and these gray aliens were again taken up into a beam of light in the same manner as before. then the angel covered my eyes and then uncovered my eyes. i was all of a sudden on top of a large mountain looking down over a large valley filled with aliens and strange looking humans and their spacecraft. then i saw hundreds of people dressed in white walking on the mountain with us as if they had come to watch. and then a voice from heaven said 'behold, these evil ones have perverted the ways of the lord and deceived many and fornicated with my children. they shall have no place in my kingdom nor in this world to come' then a fire came down from the sky and consumed all the beings and all the strange humans and all the ufos and nothing was left. the ange

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

nder his feet: all sheep and oxen, yea, and the beasts of the fields; the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas. o lord our lord, how excellent is thy name in all the earth! selections from: the authorized version (king james) of the holy bible. from the new testament (from the sermon on the mount) and seeing the multitudes, he went up into the mountain: and when he had sat down, his disciples came unto him: and he opened his mouth and taught them, saying, blessed are the poor in spirit: for their is the kingdom of heaven. blessed are they that mourn: for they shall be comforted. blessed are the meek: for they shall inherit the earth. blessed are they that hunger and thirst after righteousness: for they shall be filled. blessed are t

ing. editor s note: the following poems use a welsh (and irish) tradition of writing in three line poems called triads. the use of triplets makes it more powerful. winter and warfare from the earliest welsh poetry, pg. 96 wind piercing, her bare, hard to find shelter; ford turns foul, lake freezes. a man could stand on a stalk. wave on wave cloaks countryside; shrill the shrieks from the peaks of the mountain; one can scarce stand outside. cold the lake-bed from winter s blast; dried reeds, stalks broken; angry wind, woods stripped naked. cold bed of fish beneath a screen of ice; stag lean, stalks bearded; short evening, trees bent over. snow is falling, white the soil. soldiers go not campaigning. cold lakes, their colour sunless. snow is falling, white hoar-frost. shield idle on an old s

s. snow is falling, white hoar-frost. shield idle on an old shoulder. wind intense, shoots are frozen. snow is falling upon the ice. wind is sweeping thick tree-tops. shield bold on a brave shoulder. snow is falling, cloaks the valley. soldiers hasten to battle. i go not, a wound stays me. snow is falling on the slope. stallion confined; lean cattle. no summer day is today. snow is falling, white the mountain s edge. ship s mast bare at sea. a coward conceives many schemes. 248 gold rims round horns, horns round bards. roads frozen, air gleaming bright; brief twilight, tree-tops bowed down. bees in honeycombs, faint cry of birds. day bleak, white-mantled hill-ridge, red dawn. bees in refuge, cold lid on the ford, frozen when ice forms. none may escape death s coming. bees in prison, green

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

(found in book of druidry, pg. 289) i am a wind on the wave, i am a wave of the ocean, i am the roar of the sea, i am a powerful ox, i am a hawk on a cliff, i am a dewdrop in the sunshine, i am a boar for valor, i am a salmon in pools, i am a lake in a plain, i am the strength of art, i am a spear with spoils that wages battle, i am a man that shapes fire for a head. who clears the stone-place of the mountain? what the place in which the setting of the gun lies? who has sought peace without fear seven times? who names the waterfalls? who brings his cattle from the house of tethra? what person, what god, forms weapons in a fort? in a fort that nourishes satirists, chants a petition, divides the ogam letters, separates a fleet, has sung praises? a wise satirist. amergin s song (from taliesin

pirit wished us to believe and do as the whites, he could easily change our opinions, so that we would see, and think, and act as they do. we are nothing compared to his power, and we feel and know it. black hawk, sauk pausing whenever, in the course of the daily hunt, the hunter comes upon a scene that is strikingly beautiful, or sublime a black thundercloud with the rainbow s glowing arch above the mountain, a white waterfall in the heart of a green gorge, a vast prairie tinged with the bloodred of the sunset he pauses for an instant in the attitude of worship. he sees no need for setting apart one day in seven as a holy day, because to him all days are god s days. charles alexander eastman (ohiyesa, santee sioux please listen grandfather, great spirit, once more behold me on earth and l

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ius, partly keen, partly of the nature ofjupiter, and partly brutal" holy name gaiol tribe zebulun sign capricorn angelic name lavavoh "of zebulun (capricorn, jacob says `zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto zidon' moses says 'rejoice, zebulun, in thy going out; and, issachar, in thy tents. they shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas, of the treasures hid in the sand' this suits well with the tropical, earthy and watery signs of capricorn and cancer. the armorial bearings of zebulun are purple, and a ship" 39 holy name oro tribe reuben sign aquarius angelic name zinggen "of reuben (aquarius, jacob says 'reuben, th

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ing lightning flashes forth, grant that in the midst of the storm we may find peace. master of the diadems of fire, crown him with light, that emerging from the darkness of the tomb he may enter upon the dawn of endless day. amen" a pause; all rise and ch.ad. points to the tat pillar from which 3rd ad. takz bowl of water to place in postulant's hand. ch.m "thus far, 0 postulant, hast thou climbed the mountain of abiegnus, even the sacred mountain of initiation. thy feet have trodden paths, steep indeed and narrow, yet dearly marked by those who have gone before thee. at every step friendly hands have been stretched out ready to aid thee; friendly voices have spoken encouragement in thine ear. now must thou step forward alone into the darkness of the grave, remembering that it hath been sai

hat god is within? when the seven gifts of the divine spirit are declared in the consciousness then is the secret found. this is the doctrine of light, and where is that light, my brother? our tradition tells us that it is in the holy angles of the cross, and this is an allegory of our lower nature, that work to which you are called henceforth. innocent of hands and clean of heart, you will go up the mountain of the lord by the following of that path. remember the temple on its summit and the aspiration of the sons and daughters of desire which beats about its golden gates. this is the last message which i give from the throne of the portal: it takes us where we should always be in spirit to the throne of god. but, fratres et sorores, and all ye chosen hearts this is atziluth. here ends th

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

) sub ilehac tempore, qui pluvias ciim voluit abstulit, et cum libuit areutibus terris infudit &c. 174 thunae. ohg. poem of muspilli 48 54, antichrist and the devil do indeed fall, but elias also is grievously wounded in the fight: doh wanit des vilu gotmanno^ daz elias in demo wige arwartit: sar so daz eliascs pluot in erda kitriufit, so inprinnant die perga; his blood dripping on the earth sets the mountains on fire, and the judgment-day is heralded by other signs as well ^yithout knowing in their completeness the notions of the devil, antichrist, elias and enoch, which were current about the 7th or 8th century,2 we cannot fully appreciate this analogy between elias and the donar of the heathens. there was nothing in christian tradition to warrant the supposition of elias receiving a wou

. proper names, nor with a neors in the as. writings. irminon's polyptych 22 2* has narthildis (see suppl. niorffr appears to have been greatly honoured: hofum oc horgum hann raisr hundmorgum, siem. 30; esj)ecially, no doubt, among people that lived on the sea coast. the edda makes him rule over wind, sea and fire, he loves waters and lakes, as nertlius in tacitus bathes in the lake (sn. 27; from the mountains of the 218 fro. midland he longs to be away where the swans sing on the cool shore; a water-plant, the spongia marina, bears the name of niar&ar vdttr, niors's glove, which elsewhere was very likely passed on to his daughter freyja, and so to mary, for some kinds of orchis too, from their hand-shaped root, are called mary's hand, lady-hand, god's hand (dan. gudshaand. as dionysus sta

p. 257 (see suppl. martin of amberg^ calls her fercjit mit der eisncn nasen (with 1 his ge-\vissensspiegel (mid. of 14th cent) is in two mss. at vienna (hoffni. pp. 335-6; conf. schni. 4, 188. 21u, and tlie jalirb. der berliner gesellsch. lur deutsclie spr. 2, fi3 65. perahta, berchte. 279 iron nose, and says that people leave meat and drink standing for her; which means a downright sacrifice. in the mountains of salzburg there is kept up to this day, in honour of the terrible percktel, a so called perchta-running, perchtaleaping at the time of the rauchniichte [incense-nights^ in the pinzgau, from 100 to 300 young fellows (styled the berchtcn) will roam about in broad daylight in the oddest disguises, carrying cows' bells, and cracking whips^ in the gastein valley the procession, headed b

enomena, and their death by terrible, the same holds good of heroes. their generosity founds peace and prosperity in the land. frosi's reign in denmark was a period of bliss; in the year of ilakon's election the birds bred twice, and trees bore twice, about which beautiful songs may be gleaned out of his saga, cap. 24. on the night that ilelgi was born, eagles cried, and holy waters streamed from the mountains, sam. 149. sigur&'s walk and manner of appearing was impetuous, like that of a god; when he first approached the burg of brynhildr* iors dusasi ok opphimin' earth shook and heaven, ssem. 241; and of brynhild's laughing, as of that of the gods (p. 324, we are told' hlo, boer allr dundi' she laughed and all the castle dinned, ssem. 208^ a divine strength reveals itself in many deeds an

bably the column in the market place of bavais in hainault, from which seven roads branched off, and which is said to have been reared in honour of a king bavo, had a similar meaning (see suppl. according to a widely accepted popular belief, examined more minutely in ch. xxxii on spiriting away, certain heroes have sunk from the rocks and fortresses they once inhabited, into clefts and caverns of the mountains, or into subterranean springs, and are there held \vi'apt in a seldom interrupted slumber, from which they issue in times of need, and bring deliverance to the land. that here again, not only wuotan, arminius, dieterich and siegfried, but such modern heroes as charles, frederick barbarossa and even tell are named, may assure us of the mystic light of myth which has settled on them. i

4 7 INITIATION CEREMONY

ere scattered and the perpetual hills did bow, his ways are everlasting. i saw the tents of: cushan in affliction and the curtains of the land of 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 wit

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

, who have retained their early associations with the winter. for example, the scottish cailleac bhuer, the blue hag, manifested herself as an old woman wearing black or dark blue rags with a crow on her left shoulder and a holly staff that could kill a mortal with a touch. she roamed the highlands by night during winter when her power was at its greatest. cailleac bhuer is credited with creating the mountains by flying through the sky dropping stones, and so is said by some folklorists to be the origin of megaliths and stone circles and the nursery rhyme, there was an old woman tossed up in a basket. hags are expert shapeshifters and as well as appearing as old women, they may assume the form of lovely maidens, hares, cats, stones and even trees. hecate as well as being a crone goddess, h

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

retched their legs across the world, and in the seven league boots of the mind they did meet, and on common soil. sumeria. sumeria is the name given to a once flourishing civilisation that existed in what is now known as iraq, in the area called by the greeks "mesopotamia" and by the arabs as, simply "the island" for it existed between two rivers, the tigris and the euphrates, which run down from the mountains to the persian gulf. this is the site of the fabled city of babylon, as well as of ur of the chaldees and kish, with nineveh far to the north. each of the seven principal cities of sumeria was ruled by a different deity, who was worshipped in the strange, non-semitic language of the sumerians; and language which has been closely allied to that of the aryan race, having in fact many w

ing, l. babylonian magic and sorcery london, 1896 kramer, s.n. history begins at sumer new york, 1959 mythologies of the ancient world (ed) new york, 1961 sumerian mythology pennsylvania, 1972 laurent la magie et la divination chez les chaldeo-assyriennes paris, 1894 lenormant, f. science occult; la magie chez les chaldeens paris, 1874 lovecraft, h.p. tales of the cthulhu mythos new york, 1973 at the mountains of madness new york, 1973 the dunwich horror new york, 1963 the lurker at the threshold (with august derleth) new york, 1971 mason, h. gilgamesh (ed) new york, 1972 neugebauer, o. the exact sciences in antiquity new york, 1969 pritchard, j. near eastern texts relating to the old testament princeton, 1958 the chaldean oracles of zoroaster "sapere aude" new york seignobos, s. the world

hose name is writ in the terrible magan text, the testament of some dead civilisation whose priests, seeking power, swing open the dread, evil gate for an hour past the time, and were consumed. i came to possess this knowledge through circumstances quite peculiar, while still the unlettered son of a shepherd in what is called mesopotamia by the greeks. when i was only a youth, travelling alone in the mountains to the east, called masshu by the people who live there, i came upon a grey rock carved with three strange symbols. it stood as high as a man, and as wide around as a bull. it was firmly in the ground, and i could not move it. thinking no more of the carvings, save that they might be the work of a king to mark some ancient victory over an enemy, i built a fire at its foot to protect

in water of camphor, and the incantations and ritual performed once again. but, verily, it were better to engrave another. these secrets i give to thee at the pain of my life, never to be revealed to the profane, or the banished, or the worshippers of the ancient serpent, but to keep within thine own heart, always silent upon these things. peace be to thee! henceforth, from that fateful night in the mountains of masshu, i wandered about the country-side in search of the key to the secret knowledge that had been given me. and it was a painful and lonely journey, during which time i took no wife, called no house or village my home, and dwelt in various countries, often in caves or in the deserts, learning several tongues as a traveller might learn them, to bargain with the tradespeople and

lem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been oblitered by my wanderings in the waste, over the letters writ in the heavens by the gods. and even now i can hear the wolves howling in the mountains as they did that fateful night, and they are calling my name, and the names of others. i fear for my flesh, but i fear for my spirit more. remember, always, in every empty moment, to call upon the gods not to forget thee, for they are forgetful and very far away. light thy fires high in the hills, and on the tops of temples and pyramids, that they may see and remember. remember alway

queen of the battle, hearken and remember! from the gate of the great god nebo, i call thee! by the name which i was given on the sphere of nebo, i call to thee! lady, queen of harlots and of soldiers, i call to thee! lady, mistress of battle and of love, i pray thee, remember! in the name of the covenant, sworn between thee and the race of men, i call to thee! hearken and remember! suppressor of the mountains! supporter of arms! deity of men! goddess of women! where thou gazest, the dead live! ishtar, queen of night, open thy gate to me! ishtar, lady of the battle, open wide thy gate! ishtar, sword of the people, open thy gate to me! ishtar, lady of the gift of love, open wide thy gate! gate of the gentle planet, libat, open unto me! ia gushe-ya! ia inanna! ia erninni-ya! ashta pa mabacha

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ng laughter. his forehead is wreathed with vine tendrils. he is an effeminate figure with those broad leaves clustered upon his brow? but those leaves hide 13 horns. king pentheus, representative of respectability<god. see my "good hunting" and dr. j.g.frazer's "golden bough> is destroyed by his pride. he goes out into the mountains to attack the women who have followed bacchus, the youth whom he has mocked, scourged, and put in chains, yet who has only smiled; and by those women, in their divine madness, he is torn to pieces. it has already seemed impertinent to say so much when walter pater has told the story with such sympathy and insight. we will not further transgress by dwelling upon the identity of this l

too often been foolish enough to suppose that all classes of magical operations were equally easy. they seem to have assumed that the "almighty power of god" was an infinite quantity in presence of which all finites were equally insignificant "one day is with the lord as a thousand years" is their first law of motion "faith can move mountains" they say, and disdain to measure either the faith or the mountains. if you can kill a chicken by magick, why not destroy an army with equal exertion "with god all things are possible" this absurdity is an error of the same class as that mentioned above. the facts are wholly opposed. two and two make four in the astral as rigorously as anywhere else. the distance of one's magical target and the accuracy of one's magical rifle are factors in the succe

ALEISTER CROWLEY MAGICK WITHOUT TEARS

s always possible to make a "coat of many colours" out of a heap of rags. to show you that you have had chaucer and john bunyan- yes, and laurence sterne: to bring up the rear, james thomson (b.v) to say nothing of conrad and hardy. nor let me forget the cream of the jest and the rivet in grandfather's neck of my friend, james branch cabell. so now, fair damozel, bestride thy palfrey, and away to the mountains of magick! love is the law, love under will. fraternally, 666 p.s. one danger i had purposely passed over, as it is not likely to come your way. but, since others may read these letters- some, and these the men of highest promise, often of great achievement, 22 are tempted by treason. the acquire a "judas-complex' think how splendid it would be if they were to destroy the order- or

ALEISTER CROWLEY MEDITATION

follows command without reference to what that command may be; as loyola wrote "perinde ac cadaver" no one has understood the magical will better than loyola; in his system the individual was forgotten. the will of the general was instantly echoed by every member of the order; hence the society of jesus became the most formidable of the religious organizations of the world. that of the old man of the mountains was perhaps the next best. the defect in loyola's system is that the general was not god, and that owing to various other considerations he was not even necessarily the best man in the order. to become general of the order he must have willed to become general of the order; and because of this he could be nothing more. to return to the question of the development of the will. it is a

ALEISTER CROWLEY SEPHER SEPHIROTH

) nwr#y points, pricks, dots twdwqn a secret (spelt in full :d:w:s correcting, configuring, restoring, repairing, reforming, renewing nwqyt 567 first-born (cf. 228) ynw#)r a cup *kws) 568 darkness *ksx 569 fingers tw(bc) 570 a couch, bed #r( ten r( heads ny#yr concussion; earthquake#(r gate, the door: a title of malkuth r# wickedness(#r mercury (the metal) typsk king: a title oftiphareth *klm 571 the mountains of zion nwyc yrrh balance )lqtm angel *k)lm 572 he was touched (i.r.q. 1117) bc(ty active lbqtm the lord thy god [is a consuming fire (deut. 4:24. see 182; deut. 28:58 *kyhl) hwhy 573 the hill of frankincense (ct. 4:6; see 456) hnwblh t(bg 574 chaldee (hath a general meaning of movement. see s.d) nw#xry to extinguish *k(d 575 beersheba: the well of the seven (gn. 21:31, 2 sam 24:7. s

ies twwcq 603 to haggle rgt together, also *mg 604 a letter, epistle; a heap, pile trg) a pool, pond; sorrow *mg) blood *md 605) nobleness, eminence trd) six h# lady, madame, mistress, queen trbg adam: man; red *md) to grow warm; they (masc *mh 606 let them bring forth wcr#y essentiality, quintessence twmc( nexus, ligature rw#q a turtle-dove rwt 607 adam primus: the first man (see 210) nw#)rh md) the mountains of spices (ct. 8:14) mym#b yrh a span, palm (lit. gthe little finger h) trz aum (cf. 111 *mw) 608 the last gate )rtb )bb to dig (subterranean activity; to row rtx the pillar of severity: the paths cheth and mem (cf. 26& 463 *m x to grow warm; heat, fire; black *mx 610 gold coin, gold money trwg) the citron tree and fruit (lust and desire) gwrt) closed, shut up *m) the sea *my the ang

ALEISTER CROWLEY THE LOST CONTINENT

pported the ancient world by its moral and magical strength, and hence the name of the fabled globe-bearer. the root is the lemurian 'tla' or 'tlas, black, for reasons which will appear in due course 'a' is the feminine prefix, derived from the shape of the mouth when uttering the sound 'black woman' is therefore as near a translation as one can give in english; the latin has a closer equivalent. the mountains are cut off, not only from each other by the channels of the sea, but from the plains at their feet by cliffs naturally or artificially smoothed and undercut for at least thirty feet on every side in order to make access impossible. these plains had been made flat by generations of labour. vines and fruit-trees growing only on the upper slopes, they were devoted principally to corn

ngy rock--no trees of any kind grew anywhere on the plains so wood was unknown--supported the villages. these were inhabited by a type of man similar to the modern caucasian race. they were not permitted to use any of the food of their masters, neither the corn, nor the amphibians, nor the vast supplies of shellfish, but were fed by what they called "bread from heaven, which indeed came down from the mountains, being the whole of their refuse of every kind. the whole population was put to perpetual hard labour. the young and active tended the amphibians, grew the corn, collected the shell-fish, gathered the "bread from heaven" for their elders, and were compelled to reproduce their kind. at twenty they were considered strong enough for the factory, where they worked in gangs on a machine c

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

have bound her unto it. the fountains of water have been loosed upon her; she hath struggled with exceeding torment. the hath burst in sunder with the weights of the waters; she hath sunk into the awful sea. so am i, o adonai, my lord, and such are the waters of thine intolerable essence. so am i, o adonai, my beloved, and thou hast burst me utterly in sunder. i am shed out like spilt blood upon the mountains; the ravens of dispersion have borne me utterly away. therefore is the seal unloosed, that guarded the eighth abyss; therefore is the vast sea as a veil; therefore is there a rending asunder of all things (liber lxv,iii, vv. 38-48 "intoxicate the inmost, o my lover, not the outermost (liber lxv, i, v.64. al ii,68 "harder! hold up thyself! lift thine head! breathe not so deep-die" the

ALEISTER CROWLEY THE SWORD OF SONG

5 so that faint ripples of young light laugh on the green. is there a night* this simile for the mind and its impressions, which must be stilled before the sun of the soul can be reflected, is common in hindu literature. the five glaciers are, of course, the senses. the sword of song 36 so still and cold, a frost so chill, that all the glaciers be still? yet in its peace no frost. 430 arise! over the mountains steady stand, o sun of glory, in the skies alone, above, unmoving! brand thy sigil, thy resistless might, 435 the abundant imminence of light! ah! o in the silence, in the dark, in the intangible, unperfumed, ingust abyss, abide and mark 440 the mind s magnificence asssumed in the soul s splendour! hear is peace; here earnest of assured release. here is the formless all-pervading spi

ALEISTER CROWLEY EQ I 1

h, say the adepts, samadhi is not the end, but the beginning. you must regard samadhi as the normal state of mind which enables you to begin your researches, just as waking is the state from which you rise to samadhi, sleep the state from which you rose to waking. and only from sammasamadhi- continuous trance of the right kind- can you rise up as it were on tiptoe and peer through the clouds unto the mountains. now of course it is really awfully decent of the adepts to take all that trouble over us, and to put it so nicely and clearly. all we have to do, you see, is to acquire sammasamadhi, and then rise on tiptoe. just so! but there there are the other adepts. hard at him! 130 little brother, he says, let us rather consider that as the pendulum swings more and more slowly every time, it m

earing the jewels from his golden throat, and casting them out to the winds to be carried to the four corners of the earth. there is no thrift here, no storing up for the morrow; and yet there is no waste, no wantonness, for all who enter 176 this treasure-house of life become one with the jewels of the treasury. words. words. words! they have shackled and chained you, o children of the mists and the mountains; they have imprisoned you, and walled you up in the dungeon of a lightless reason. fancy has been burnt at the stake of fact; and the imagination cramped in the irons of tort and quibble. o vanity of vain words! o cozening, deceitful art! nimbly do the great ones of to-day wrestle with the evil-smelling breath of their mouths, twisting and contorting it into beguilements, bastardisin

d 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 thrones of their understanding, and the golden palaces of their wisdom. let u

in the garden of eros! but yet for a little while the mystic child of freedom must sit weeping at the footstool of the old prude reason, and spell out her windy alphabets whilst she squats like a toad above her, dribbling, filled with lewd thoughts and longings for the oleograph of the naked youth and the stinking secrecy of her "latrina" the child under the glittering horns of capricornus, when the mountains of the north glistened like the teeth of the black wolf in the cold light of the moon, and when the broad lands below the fiery girdle of many-breasted tellus blushed red in the arms of the summer sun, did miriam seek the cave below the cavern, in which no light had ever shone, to bring forth the light of the world. and on the third day she departed from the cave, and, entering the s

ugh at the misery of earth: for the music of my laughter whirleth the sands of desolation into a golden cloud of unutterable and uttermost joy! i am alone, and stand on the storm cloud of life, and laugh at the shrieking of the winds; for the wings of my 211 laughter sweep away the web of outer darkness, and reveal the stars of unutterable and uttermost joy! i am alone, and stand on the flames of the mountains of pleasure, and laugh at the fire of rapture; for the breath of my laughter bloweth the bright flames into a pillar of unutterable and uttermost joy. i am alone, and stand amongst the ghosts of the dead, and laugh at the shivering of the shades, for the heart of my laughter pulseth as a mighty fountain of blood clothing the shadows of night with the spirit of unutterable and uttermo

ome one to me- as little children gambolling on the sands and splashing in the wavelets of the sea. i laugh at their pretty play, and upon the billows of my laughter do i build up the kingdom of the great in which all carouse at one table. here virgins mingle with courtesans, and the youth and the old man know neither wisdom nor folly. i have conquered the deserts and the forests, the valleys and the mountains, the seas and the lands. my palace is built of fire and water, of earth and of air, and the secret place within the sanctuary of my temple is as the abode of everlasting mirth. all is love, life, and laugher; death and decay are not: all is joy, purity, and freedom; all is as the fire of mystery; all is all; for my kingdom is known as the city of god. the slave weepeth, for he is alo

ALEISTER CROWLEY EQ I 5

with unrestrained affection unlicensed by the church and state; what's worse there's no denying they are first-rate verse. it surely cannot be that pan's in clover and england's days of sunday-school are over! percy flage. the graces of interior prayer. father poulain, s. j. it would be easy, and was tempting, to dismiss father pulain and his 650 pages with a jest- i have done harder things- for the mountains of his prejudice are difficult to approach across the abyss of his ignorance. for example, he devotes just a paragraph to "yogis" these persons he describes as "hindu buddhists" who are "pantheists" and endeavour to produce "a state of stupefaction" in "their mental powers which are very low" and a "comatose condition" of their body, whose joints they dislocate. how well this describ

ALEISTER CROWLEY EQ I 5

he waters: the terror of god upon mankind. the voice of the lord maketh the skies to tremble: the stars are troubled: the aires fall. the first voice speaketh and saith: cursed, cursed be the earth, for her iniquity is great. oh lord! let thy mercy be lost in the great deep! open thine eyes of flame and light, o god, upon the wicked! lighten thine eyes! the clamour of thy voice, let it smite down the mountains! let us not see it! cover we our eyes, lest we see the end of man. close we our ears, lest we hear the cry of woman. let none speak of it: let none write it: i, i am troubled, my eyes are moist with dews of terror: surely the bitterness of death is past. and i turned me to the south and lo! a great lion as wounded and perplexed. he cried: i have conquered! let the sons of earth keep

gs, and the wizards shall perform monstrous things. the sorceress shall be desired of all men, and the enchanter shall rule the earth. blessing unto the name of the beast, for he hath let loose a mighty flood of fire from his manhood, and from his womanhood hath he let loose a mighty flood of water. every thought of his mind is as a tempest that uprooteth the great trees of the earth, and shaketh the mountains thereof. and the throne of his spirit is a mighty throne of madness and desolation, so that they that look upon it shall cry: behold the abomination! of a single ruby shall that throne be built, and it shall be set upon a high mountain, and men shall see it afar off. then will i gather together my chariots and my horsemen and my ships of war. by sea and land shall my armies and my na

ALEISTER CROWLEY EQUINOX EQ I 1 2

ortant sense than now i seek. i am not to be content with little or with much; but only with the ultimate attainment. apparently the method is just this; to store up no matter how great treasures of energy and purity, until they begin to do the work themselves (in the way that the hindus call sukshma) just so the engineer five feet six in his boots and his men build the dam. the snows melt on the mountains, the river rises, and the land is irrigated, in a way that is quite independent of the physical strength of that five foot six of engineer. the engineer might even be swept away and drowned by the forces he had himself organized. so also the kingdom of heaven. 124 and now (12.57) john st. john will turn himself to sleep, invoking adonai. 1.17. can neither sleep nor concentrate. inste

ALEISTER CROWLEY EQUINOX EQ I 3 2

ne which standeth in the centre of the earth! behold he is in me and i in him! mine is the radiance in which ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flame with the flashing lightning of mine eye, ever rushing forward in the splendour of the daily glorified r, giving life to every creature that treadeth upon the earth. if i say come up upon the mountains, the celestial waters shall flow at my word; 13 see tablet of earth. 14 the four elemental tablets. 15 se "liber o" the equinox, vol. i. no. 2. for i am r incarnate, khephra created in the flesh! i am the living image of my father tmu, lord of the city of the sun! the god who commands in in my mouth: the god of wisdom is in my heart: my tongue is the sanctuary of truth: and a god sit

e is the lotus, as i rose from the firmament of waters; my throne is set on high; my light is in the firmament of nu! i am the centre and the shrine: i am the silence and the eternal light: beneath my feet they rage, the angry crocodiles; the dragons of death; the eaters of the wicked. but i repress their wrath: for i am hoor-po-krat-ist, the lotus-throned lord of silence. if i said: come up upon the mountains, the celestial waters would flow at my word and the celestial fires flame forth. for i am r enshrouded: khephra unmanifest to men; i am my father hoor, the might of the avenger: and my mother asi, the veiled one: eternal wisdom in eternal beauty. therefore i say unto thee: bring me unto thine abode in the silence unutterable, wisdom: all-light, all power! hoor-po-krat-ist! thou namel

ALEISTER CROWLEY EQUINOX EQ I 3 3

. 7. o my god, thou mighty one, thou creator of all things, i renounce unto thee the yearning for paradise, and the dark fear of hell, and the feast of the corruption of the grave; so that as a child i may be led unto thy kingdom, and be consumed in the unutterable joy of thine everlasting rapture. 8. o my god, thou mighty one, thou creator of all things, i renounce unto thee the moonlit peaks of the mountains, and the arrow-shapen kiss of the firs, and all the travail of the winds; so that i may be lost on the summit of thy glory, and be consumed in the unutterable joy of thine everlasting rapture. 9. o my god, thou mighty one, thou creator of all things, i renounce unto thee the goatish ache of the years, and the cryptic books, and all the majesty of their enshrouded words; so that i may

the desert, to soar above the echoes of shrieking life, and as an eagle to feast for ever upon the silence of the stars. 7. o thou flame-tipped arrow of devouring fire that quiverest as a tongue in the dark mouth of night; i swear to thee by the thurible of thy glory, to breathe the incense of mine understanding, and to cast the ashes of my wisdom into the valley of thy breast. 8. o thou ruin of the mountains, glistening as an old white wolf above the fleecy mists of earth: i swear to thee by the galaxies of thy domain, to press thy lamb's breasts with the teeth of my soul, and drink of the milk and blood of thy subtlety and innocence. 9. o thou eternal river of chaotic law, in whose depths lie locked the secrets of creation; i swear to thee by the primal waters of the deep, to suck up th

ir, as a chain of emeralds round the neck of space; i swear to thee by the hexagram of night and day, to be unto thee as the twin fish of time, which being set apart never divulge the secret of their unity. 11. o thou flame of the horn d storm-clouds, that 17 sunderest their desolation, that outroarest the winds; i swear to thee by the gleaming sandals of the stars, to climb beyond the summits of the mountains, and rend thy robe of purple thunders with a sword of silvery light. 12. o thou fat of an hundred fortresses of iron, crimson as the blades of a million murderous swords; i swear to thee by the smoke-wreath of the volcano, to open the secret shrine of thy bull's breast, and tear out as an augur the heart of thine all-pervading mystery. 13. o thou silver axle of the wheel of being, th

nscendental crossbow the many-rayed suns into the fields of heaven. i know thee! o thou eight-pointed arrow of light, who smiteth the regions of the seven rivers until they laugh like maenads with snaky thyrsus. 7. o thou sovran paladin of self-vanquished knights, whose path lieth through the trackless forests of time, winding athrough the byss of unbegotten space. i know thee! o thou despiser of the mountains, thou whose course is as that of a lightning-hoofed steed leaping along the green bank of a fair river. 8. o thou sovran surging of wild felicity, whose love is as the overflowing of the seas, and who makest our bodies to laugh with beauty. i know thee! o thou outstrider of the sunset, who deckest the snow-capped mountains with red roses, and strewest white violets on the curling wav

hast decked them out as for a great feast of rejoicing, so that they may gleam forth the glory of thy name. 8. o glory be to thee, o god my god; for i behold thee in the stillness of the frozen lakes: thou hast made their faces more dazzling than a silver mirror, so that they may flash forth the glory of thy name. 9. o glory be to thee, o god my god; for i behold thee in the smoke- veil'd fire of the mountains: thou hast inflamed them as lions that scent a fallow deer, so that they may rage forth the glory of thy name. 10. o glory be to thee, o god my god; for i behold thee in the countenance of my darling: thou hast unclothed her of white lilies and crimson roses, so that she may blush forth the glory of thy name. 11. o glory be to thee, o god my god; for i behold thee in the weeping of t

iao! o thou wild vision of beauty, but half seen betwixt the cusps of the moon! i adore thee, evoe! i adore thee, iao! o thou pearl cloud of the sunset, that art caught up in a murderer's hand! i adore thee, evoe! i adore thee, iao! o thou rich vintage of slumber, that art crushed from the bud of the poppy! i adore thee, evoe! i adore thee, iao! o thou great boulder of rapture, that leapest adown the mountains of joy! i adore thee, evoe! i adore thee, iao! o thou breather-out of the winds, that art snared in the drag-net of reason! i adore thee, evoe! i adore thee, iao! o thou purple breast of the storm, that art scarred by the teeth of the lightning! i adore thee, evoe! i adore thee, iao! o thou pillar of phosphor foam, that leviathan spouteth from's nostrils! i adore thee, evoe! i adore

ALEISTER CROWLEY EQUINOX EQ I 3

explain and to define, as a type suitable to experiences of this nature. 61 chapter ii what is hashish? the stories of marco polo, which have been so unjustly laughed at, as in the case of some other old travellers, have been verified by men of science, and deserve or belief. i shall not repeat his story of how, after having intoxicated them with hashish (whence the word "assassin) the old man of the mountains shut up in a garden filled with delights those of his youngest disciples to whom he wished to give an idea of paradise as an earnest of the reward, so to speak, of a passive and unreflecting obedience. the reader may consult, concerning the secret society of hashishins, the work of von hammer- purgstall, and the note of m. sylvestre de sacy contained in vol. 16 of "m mories de l'acad

ecome as great as, and even greater than, apollonius, flamel or lully; and then know to keep silence, lest like lucifer you fall, and the brilliance of your knowledge blind the eyes of the owls that are men; and from a great light, spring a great darkness; and the image survive and the imagination vanish, and idols replace the gods, and churches of brick and stone the mysteries of the forests and the mountains, and the rapture which girds the hearts of men like a circle of pure emerald light. the great seeming miracles of life pass by unheeded. birth and generation are but the sorry jests of fools; yet not the wisest knows how a blade of grass sprouts from the black earth, or how it is that the black earth is changed into the green leaves and all the wonders of the woods. yet the multitude

ALEISTER CROWLEY EQUINOX EQ I 4 2

ghtening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; 199 by the wand and the cup i conjure; by the dagger and disk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the star and the seal; i am lord of the snake and the sword; reveal us the riddle, reveal! bring us the word of the lord! as the flame of the s

ALEISTER CROWLEY EQUINOX EQ I 4 3

re, the beast a meal. with dreadful eyes stare into death the child, the sire. six days: the gaunt and gallant knight sees hateful visions in the day. where are the antient speed and might were wont to animate that clay? nine days; they stumble on; no more his strength avails to bear the child. still hangs the mist, and still before yawns the immeasurable wild. twelve days: the end. afar he spies the mountains stooping to the plain; a little splash of sunlight lies beyond the everlasting rain. 15 his strength is done; he cannot stir. the child complains- how feebly now! his eyes are blank; he looks at her; the cold sweat gathers on his brow. to save the world- three days away! his life in knighthood's life is furled, and knighthood's life in his- to-day- his darling staked against the worl

ALEISTER CROWLEY EQUINOX EQ I 6 2

d flaming fire went forth at his feet. 4. he stood, and measured the earth: he beheld, and drove asunder the nations. 5. and the everlasting mountains 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 thr

lord of the shrine which standeth in the centre of the earth! behold he is in me and i in him! mine is the radiance in which ptah floateth over his firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightning of mine eye, ever rushing forward in the splendour of the daily glorified ra, giving my life to the dwellers of earth. if i say "come up upon the mountains" the celestial waters shall flow at my word; for i am ra incarnate, kephra created in the flesh! 102 i am the image of my father tmu, lord of the city of the sun! the god who commands is in my mouth; the god of wisdom is in my heart: my tongue is the sanctuary of truth: and a god sitteth upon my lips! my word is accomplished each day, and the desire of my heart realises itself, like

, whose god was my sire; by the lord of the flame and the lightning, the king of the spirits of fire; 120 by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; by the wand and the cup i conjure; by the dagger and disk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the star and the seal; i am lord of the snake and the sword; reveal us the riddle, reveal! bring us the word of the lord; as the flame of the sun

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

let him discern the jewel, set in the forehead of the serpent whose tail he holds, and by its radiance traverse the miry halls of maya" no glamour, no illusion can long hold the man who has set himself the task of treading the razor-edged path which leads through the wilderness, through the thick-set forest, through the deep waters of sorrow and distress, through the valley of sacrifice and over the mountains of vision to the gate of deliverance. he may travel sometimes in the dark (and the illusion of darkness is very real; he may travel sometimes in a light so dazzling and bewildering that he can scarcely see the way ahead; he may know what it is to falter on the path, and to drop under the fatigue of service and of strife; he may be temporarily sidetracked and wander down the by-paths

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

time and hence have a supreme interest in connection with what i now have to say. it might first be stated that the main problem of today is brought about by the fact that two rays of great potency are functioning simultaneously. as yet their effects are so equally balanced that a situation is brought about which is described in the ancient archives in the following terms "a time of rending, when the mountains, which have sheltered, fall from their high places, and the voices of men are lost in the crash and thunder of the fall. such periods come only at rare and long- 222- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust intervals, and each time they come a peculiarly significant period of divine activity is ushered in; old things pass entirely away

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

y members carrying on their primary (but not more important) activities in the more specialized areas of study- 5- education in the new age copyright 1998 lucis trust "until contemporary times, there has been little need for such an adjunct to our institutions of higher learning. but with the increase in size of our specialized bodies of knowledge to the point where we are burying ourselves under the mountains of information and data the time has come to take seriously the problem of finding out what all this knowledge means. if the university cannot synthesize the overall implications of modern learning it will abdicate its historic role of providing universal principles for enlightened individuals seeking the benefits of the good life. this urgent need here requires explicit statement an

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

oice can reach the new group of world servers, that group can then impress the individual; through him humanity can be reached. it can also impress the hierarchy; then the contemplatives who are in touch with shamballa can contact the hierarchy, and through the hierarchy can impress the new group of world servers; then, and only then, the moment will arrive when the christ will come. already upon the mountains of initiation the sound of his feet can be heard. he works now with his initiates within the hierarchy; their united meditation is hastening the preparatory work and is also leading to the initiation of countless disciples, thus rendering them far more useful than would otherwise be the case. the united meditation of these disciples is collaborating with that of the christ and of the

ALICE BAILEY THE LABOURS OF HERCULES

e much noise. this noise the other centaurs heard from distant points. in wrath they came, and a fierce battle then took place and in spite of resolutions wise, again the son of man, who was a son of god, became the messenger of death and slew his friends, the centaurs twain with whom he earlier had drunk. and, whilst the other centaurs sorrowed with lamentations loud, hercules escaped again into the mountains high, and again renewed his search. up to the limits of the snow he went, following the tracks of the fierce boar; up to the heights and bitter cold he followed it, and yet he saw it not. and night was drawing on, and one by one the stars came out, and still the boar outdistanced him. hercules pondered on his task and sought within himself for subtle skill. he set a snare with skill

ARADIA GOSPEL OF THE WITCHES

heir worst abuses. for by upholdingauthority in the nobility the church maintained its own.the result of it all was a vast development of rebels, outcasts, and all the discontented, who adopt-ed witchcraft or sorcery for a religion, and wizards as their priests. they had secret meetings indesert places, among old ruins accursed by priests as the haunt of evil spirits or ancient heathengods, or in the mountains. t o this day the dweller in italy may often find secluded spots environed byancient chestnut forests, rocks, and walls, which suggest fit places for the sabbat, and are some-times still believed by tradition to be such. and i also believe that in this gospel of the witches wehave a trustworthy outline at least of the doctrine and rites observed at these meetings. they adoredforbidde

e sempre in mezzo alle pene,fino che la grazia che io ti chiedonon mi farai!invocation to the holy-stone. 9 i have founda holy-stone upon the ground.o fate! i thank thee for the happy find,also the spirit who upon this roadhath given it to me;and may it prove to be for my true goodand my good fortune!i rise in the morning by the earliest dawn,and i go forth to walk through (pleasant) vales,all in the mountains or the meadows fair,seeking for luck while onward still i roam,seeking for rue and vervain scented sweet,because they bring good fortune unto all.i keep them safely guarded in my bosom,that none may know it tis a secret thing,and sacred too, and thus i speak the spell:o vervain! ever be a benefit,and may thy blessing be upon the witchor on the fairy who did give thee to me!it was dia

n those days there were on earth many rich and many poor.the rich made slaves of all the poor.in those days were many slaves who were cruelly treated; in every palace tortures, in every castleprisoners.many slaves escaped. they fled to the country: thus they became thieves and evil folk. instead ofsleeping by night, they plotted escape and robbed their masters, and then slew them. so they dweltin the mountains and forests as robbers and assassins, all to avoid slavery.diana said one day to her daughter aradia:e vero che tu sei uno spirito,ma tu sei nata per essere ancora,mortale, e tu devi andaresulla terra e fare da maestraa donne e a uomini che avrannovolent di inparare la tua scuolache sara composta di stregonerie. page 7 n r r r r r chapter xi.the house of the wind.showing how diana re

BASIL VALENTINE TWELVE KEYS

ou add to the eagle the icy dragon that has long had its habitation upon the rocks, and has crawled forth from the caverns of the earth, and place both over the fire, it will elicit from the icy dragon a fiery spirit, which, by means of its great heat, will consume the wings of the eagle, and prepare a perspiring bath of so extraordinary a degree of heat that the snow will melt upon the summit of the mountains, and become a water, with which the invigorating mineral bath may be prepared, and fortune, health, life, and strength restored to the king. twelve keys of basil valentine 32 of 95 third key by means of water fire may be extinguished, and utterly quenched. if much water be poured upon a little fire, the fire is overcome, and compelled to yield up the victory to the water. in the same

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

demon and i will become the executioner of all beings. i will come to destroy the king and his ministers together with his retinue" after saying this, he died. he was immediately reborn in the west, in the red fields of a might demon land called chongri zangtso( chong ri zangs mtsho. on the copper peaks of this land, a hundred might demons race alongside soaring dark vultures. along the middle of the mountains, carnivorous beasts roam about grassy fields of copper. along the surrounding copper hills, there are terrifying storms of copper. within the red copper mountain there is a boiling lake of blood. at the center of the blood lake, there is a dark leather castle endowed with a golden dome, gates of conch shell, copper locks, and stairs of lapis lazuli. here, due to his maliciousness and

s messy341 rotten garments of flesh. having become associated with locations on the red mountains and plains,342 tsiu marpo slaughtered everyone on the vast mountains and plains. he consumed as nourishment the life-force343 of the three worlds. he brought ruin to the three realms. by the power of his previous connection with 321 poisoned. 322 the khotan prince thought "i am ashamed" and fled. 323 the mountains were stripped by many. 324 by many weapons. 325 a fierce rage arose at the moment of death. 326 which is only that of the teachings of..kyamuni. 327 of the lords and ministers of the king. 328 "holding mountain, copper lake" 329 tormented by attachment. 330 "white skull moon" 331 in the internal power of the teeming ocean of flesh-eating demons. 332 grandfather of all mighty demons

BLAVATSKY H P ANTHROPOGENESIS

e mindless, the narrow-headed. they bred monsters. wicked demons, male and female, also khado (dakini, with little minds. 42. they built temples for the human body. male and female they worshipped. then the third eye acted no longer- xi. 43. they built huge cities. of rare earths and metals they built, and out of the fires vomited, out of the white stone of[[vol. 2, page] 21 the slokas of "dzyan" the mountains and of the black stone, they cut their own images in their size and likeness, and worshipped them. 44. they built great images nine yatis high, the size of their bodies. inner fires had destroyed the land of their fathers. the water threatened the fourth. 45. the first great waters came. they swallowed the seven great islands. 46. all holy saved, the unholy destroyed. with them most

ul sparks contained in adam (rishoun, went into three principal classes corresponding to his three sons, viz: hesed, habel, ge-boor-ah, qai-yin and ra'hmin seth. these three were divided into 70 species, called: the principal roots of the human race (p. 422 "said rabbi jehudah 'how many garments (of the incorporeal man) are these which are crowned (from the day man was 'created? said r. el'eazar 'the mountains of the world (the great men of the generation) are in discussion upon it, but there are three: one to clothe in that garment the rua'h spirit, which is in the garden (of eden) on earth: one which is more precious than all, in which the neshamah is clothed in that bundle of life, between the angels of the kings: and one outside garment, which exists and does not exist, is seen and not

ion. the incipient stage of anthropomorphism (44) their statues, witnesses to the size of the lemuro-atlanteans (45) lemuria destroyed by fire, atlantis by water. the flood (46) the destruction of the fourth race and of the last antediluvian monster-animals- 43. they (the lemurians) built huge cities. of rare earths and metals they built. out of the fires (lava) vomited. out of the white stone of the mountains (marble) and the black stone (of the subterranean fires) they cut their own images, in their size and likeness, and worshipped them (a (a) as the history of the first two human races- the last of the lemurians and the first of the future atlanteans- proceeds, we have at this point to blend the two, and speak of them for a time collectively. here reference is also made to the divine d

ric accounts. but the esoteric teaching states that the pole had passed through the equator, and that the "land of bliss" of the fourth race, its inheritance from the third, had now become the region of desolation and woe. this alone ought to be an incontrovertible proof of the great antiquity of the zoroastrian scriptures. the neo-aryans of the postdiluvian age could, of course, hardly recognise the mountains, on the summits of which their forefathers had met before the flood, and conversed with the pure "yazathas (celestial spirits of the elements, whose life and food they had once shared. as shown by eckstein (revue archeologique, 8th year, 1885 "the vendidad seems to point out a great change in the atmosphere of central asia; strong volcanic eruptions and the collapse of a whole range

ledge: it was punishable by death. and yet, we europeans accepted the exoteric chronology of the jews! what wonder that it has influenced and coloured ever since all our conceptions of science and the duration of things! the persian traditions, then, are full of two nations or races, now entirely extinct, as some think; whereas, they are only transformed. they are ever speaking of, and describing the mountains of kaf (kafaristan, which contain a gallery built by the giant argeak, wherein the statues of the ancient men under all their forms are preserved. they call them sulimans (solomons, or the wise kings of the east, and count seventy-two kings of that name* three among them reigned for 1,000 years each (herbelot, p. 829) siamek, the beloved son of kaimurath (adam, their first king, died

an he defeated every enemy. no giants could withstand his tremendous power. notwithstanding, this king of kings was killed by an enormous rock thrown at him by the giants from the great mountains of damavend* tahmurath is the third king of persia, the st. george of iran, the knight who always has the best of, and who kills, the dragon. he is the great enemy of the devs who, in his day, dwelled in the mountains of kaf, and occasionally made raids on the peris. the old french chronicles of the persian folklore call him the dev-bend, the conqueror of the giants. he, too, is credited with having founded babylon, nineveh, diarbek, etc, etc. like his grand-sire huschenk, tahmurath (taimuraz) also had his steed, only far more rare and rapid- a bird called simorgh-anke. a marvellous bird, in truth

BLAVATSKY H P COSMOGENESIS

rtiers, displeased at the emperor's sinful prying into the religions of the infidels, themselves helped the brahmans to conceal their mss. such was badaoni, who had an undisguised horror for akbar's mania for idolatrous religions* moreover in all the large and wealthy lamasaries, there are subterranean crypts and cave-libraries, cut in the rock, whenever the gonpa and the lhakhang are situated in the mountains. beyond the western tsay-dam, in the solitary passes of kuen-lun* there are several such hiding places. along the ridge of altyn-toga, whose soil no european foot has ever trodden so far, there exists a certain hamlet, lost in a deep gorge. it is a small cluster of houses, a hamlet rather than a monastery, with a poor-looking temple in it, with one old lama, a hermit, living near by

credited with barbarism instead of culture. yet the traces of an immense civilization, even in central asia, are still to be found. this civilization is undeniably prehistoric. and how can there be civilization without a literature, in some form, without annals or chronicles? common sense alone ought to supplement the broken links in the history of departed nations. the gigantic, unbroken wall of the mountains that hem in the whole table-land of tibet, from the upper course of the river khuan-khe down to the kara-korum hills, witnessed a civilization during millenniums of years, and would have strange secrets to tell mankind. the eastern and central portions of those regions- the nan-schayn and the altyne-taga- were once upon a time covered with cities that could well vie with babylon. a w

ecame known. has it been a matter of revelation in what we know as the historic age- a cycle exceedingly modern when the age of the human race is contemplated? it seems, in fact, as to the date of its possession by man, to have been farther removed in the past from the old egyptians than are the old egyptians from us "the easter isles in 'mid pacific' present the feature of the remaining peaks of the mountains of a submerged continent, for the reason that these peaks are thickly studded with cyclopean statues, remnants of the civilization of a dense and cultivated people, who must have of necessity occupied a widely extended area. on the back of these images is to be found the 'ansated cross' and the same modified to the outlines of the human form. a full description, with plate showing th

modified to the outlines of the human form. a full description, with plate showing the land, with the thickly planted statues, also with copies of the images, is to be found in the january number 1870 of the london builder "in the 'naturalist' published at salem, massachusetts, in one of the early numbers, is to be found a description of some very ancient and curious carving on the crest walls of the mountains of south america, older by far, it is averred, than the races now living. the strangeness of these tracings is in that they exhibit the outlines of a man stretched out on a cross* by a series of drawings, by which from the form of a man that of a cross springs, but so done that the cross may be taken as the man, or the man as the cross; thus exhibiting a symbolic display of the inter

BLUE EQUINOX

the violets and the roses. 22. the night fell, and the music of the lutes was stilled. 23. the tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. liber lxv 79 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. 29. yet all the whie thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; thou art mati, the slayer in the

it. 43. the fountains of water have been loosed upon her; she hath struggled with exceeding torment. 44. she hath burst in sunder with the weight of the waters; she hath sunk into the awful sea. 45. so am i, o adonai, my lord, and such are the waters of thine intolerable essence. 46. so am i, o adonai, my beloeved, and thou hast burst me utterly in sunder. 47. i am shed out like spilt blood upon the mountains; the ravens of dispersion have borne me utterly away. 48. therefore is the seal unloosed, the guarded the eighth abyss; therefore is the vast sea as a veil; therefore is there a rending asunder of all things. 49. yea, also verily thou art the cool still water of the wizard fount. i have bathed in thee, and lost me in thy stillness. 50. that which went in as a brave boy of beautiful l

e arising within you of full knowledge and power. behold! the kingdom of god is within you, even as the sun standeth eternal in the heavens, equal at midnight and at noon. he riseth not: he setteth not: it is but the shadow of the earth which concealeth him, or the clouds upon her face. let me then declare unto you the mystery of this law, as it hath been made known unto me in divers places, upon the mountains and in the deserts, but also in great cities, which thing i speak unto you for your comfort and good courage. and so be it unto all of you. know first, that from the law spring four rays or emanations: so that if the law be the centre of your own being, they must needs fill you with their secret goodness. and these four are light, life, love, and liberty. the equinox 102 by light sha

BOOK OF ENOCH

lashes of lightning. 17.4] and they took me to the water of life, as it is called, and to the fire of the west, which receives every setting of the sun. 17.5] and i came to a river of fire, whose fire flows like water, and pours out into the great sea, which is towards the west. 17.6] and i saw all the great rivers, and i reached the great darkness, and went where all flesh walks. 17.7] and i saw the mountains of the darkness of winter and the place where the water of all the deeps pours out. 17.8] and i saw the mouths of all the rivers of the earth, and the mouth of the deep. 18.1] and i saw the storehouses of all the winds, and i saw how with them he has adorned all creation, and i saw the foundations of the earth. 18.2] and i saw the cornerstone of the earth. and i saw the four winds wh

of precious stones, three towards the east and three towards the south. 18.7] and those towards the east were of coloured stone, and one was of pearl, and one of healing stone; and those towards the south, of red stone. 18.8] and the middle one reached to heaven, like the throne of the lord, of stibium, and the top of the throne was of sapphire. 18.9] and i saw a burning fire, and what was in all the mountains. 18.10] and i saw a place there, beyond the great earth; there the waters gathered together. 18.11] and i saw a deep chasm of the earth, with pillars of heavenly fire, and i saw among them fiery pillars of heaven, which were falling, and as regards both height and depth, they were immeasurable. 18.12] and beyond this chasm, i saw a place, and it had neither the sky above it, nor the

above. 28.3] the torrent, which flowed towards the northwest, seemed copious, and from all sides, there went up spray and mist. 29.1] and i went to another place, away from the wilderness; i came near to the east of this mountain. 29.2] and there i saw trees of judgment, especially vessels of the fragrance of incense and myrrh, and the trees were not alike. 30.1] and above it, above these, above the mountains of the east, and not far away, i saw another place, valleys of water, like that which does not fail. 30.2] and i saw a beautiful tree, and its fragrance was like that of the mastic. 30.3] and by the banks of these valleys i saw fragrant cinnamon. and beyond those valleys i came towards the east. 31.1] and i saw another mountain on which there were trees, and there flowed out water, a

owed out water, and there flowed out from it, as it were, a nectar whose name is styrax and galbanum. 31.2] and beyond this mountain i saw another mountain, and on it there were aloe trees, and those trees were full of a fruit, which is like an almond, and is hard. 31.3] and when they take this fruit it is better than any fragrance. 32.1] and after these fragrances, to the north, as i looked over the mountains, i saw seven mountains full of fine nard, and fragrant trees of cinnamon and pepper. 32.2] and from there, i went over the summits of those mountains, far away to the east, and i went over the red sea, and i was far from it, and i went over the angel zotiel. 32.3] and i came to the garden of righteousness, and i saw beyond those trees many large trees growing there, sweet smelling, l

and ever, and i will scatter those who dwell with you, over the face of the dry ground. i will not again put them to the test, on the face of the earth, but they will be blessed and increase on the dry ground in the name of the lord" 67.4] and they will shut up those angels, who showed iniquity, in that burning valley, which my great-grandfather enoch had shown to me previously, in the west, near the mountains of gold and silver and iron and soft metal and tin. 67.5] and i saw that valley, in which there was a great disturbance, and a heaving of the waters. 67.6] and when all this happened, from the fiery molten metal, and the disturbance, which disturbed the waters in that place, a smell of sulphur was produced, and it was associated with those waters. and that valley of the angels, who l

ers to jesus, but many ages had a chosen one. the number of righteousness (47.4, that is reached, may refer to the twelve times twelve thousand predicted to survive in the biblical book of revelations. sheol is mentioned at 51.1, it is the name for hell used in early times and it is also mentioned in the book of genesis and book of job, it means the grave- but more than just a hole in the ground. the mountains leap like rams at 51.4, this phrase also occurs in the bible (psalms 114.4& 6. there is a rare mentioning of place names at 56.5- parthia and medes- these were ancient kingdoms in the iran\iraq area. this is the area where enoch probably lived but it is difficult to know whether he originally used these names in his book, or whether later translators substituted in their own names fo

BOOK OF JASHAR

the humanites under the trees. and god was angered, for they were still hunting and gathering just as they had in the time of seth. then god found noah, in the land between the two rivers. 4. noah was the daughter of zelophehad, the wife of tubalcain, and the mother of shem, ham, and jafet. at night, while her family slept, noah talked to god. then god told noah to leave the forest and go up into the mountains "make disks of wood, two by two, and set rods through their centers. lay a sled four cubits long across the rods, and put all that you possess on the sled. then go with your family up to the high slopes of mount ararat. for the forests below are to be destroyed by a great flood which will cover all the lands of the world" to raise the sea level over all land would require more water

BOOK OF BLACK SERPENT

ubiel 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 returneth again unto its circuits. and from the sphere of the sun they return and descend upon the rivers and the seas and upon the hills, as it is written: for lo, he that formeth the mountains and createth the wind. the hyyoth there are four in number and are governed by the angel hyyliel. these four angels are the next above the galallim. they have four faces, four wings and weareth crowns upon their heads. the angels of the hyyoth act in service to the ministering angels of the throne of judgement. the galagallim these are eight in number and each has eleven angels which

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

feminine attributes. the toughest, most macho man has feminine aspects just as the most traditionally-feminine woman has male aspects. so it is "pan a greek nature and fertility deity, originally native to arcadia. as such he is god of goatherds and flocks and is usually represented as a very sensual creature; a shaggy human to the loins with pointed ears, goat's horns and legs. he wanders among the mountains and valleys, pursuing nymphs or leading them in their dances. he is quite musical and is the inventor of the syrinx, or 'pipes of pan. he is considered to be a son of hermes" putnam's concise mythological dictionary joseph kaster, putnam, ny 1963 lesson two: beliefs/ 15 with the deities. the god has feminine aspects as well as masculine, and the goddess has masculine as well as femin

so that it can be followed through without effort "you are sitting in the middle of a field. there is lush green grass all about you, with a generous scattering of bright yellow buttercups. some distance behind you, and continuing way off to your left, a wooden rail fence, with other fields beyond it, stretches off to another distant fence, beyond which are more fields leading to the foothills of the mountains which you can see in the far distance. a very light breeze ruffles the top of the grass and you can feel the wind's gentleness as it brushes your face. crickets chirrup in the grass and, from the trees beyond the hedgerow, you can hear the occasional song of a bird. you feel contented; you feel at peace. a swallow swoops down and soars low across the field not twenty feet in front of

olden heads. you stand on the hillock with your legs spread wide and slowly raise up your arms towards the sky. as you raise them, you breathe in deeply. you hold the breath for a moment, then gradually release it, bringing your arms back down to shoulder level. as you release the breath you sing out the sound "ah "a-a-a-a-a-a-a-a-h" you hear the sound echo away, rolling across the fields towards the mountains. very soon the wind returns your call. a brisker breeze springs up and comes rushing across the field towards you. you stand exhilarated, your hands now at your sides. then, once again, you raise your hands in great arcs as you breathe in deeply. again you pause, then partially lower them to the louder sound of "a-a-a-a-a-a-a-a-h" a second time the wind returns, this time blowing str

CASE PAUL F THE BOOK OF TOKENS

rse been created. 3 in aleph i present myself as the source of life eternal, self-dedicated to bearing the heavy burden of creation. in beth thou seest me as the primal will, which, fixing beforehand the boundaries of the universe, maketh mine own being [41] the book of tokens the dwelling-place of all creatures. as it is written "lord, thou hast been our dwelling-place in all generations. before the mountains were brought forth, or ever thou hadst formed the earth and the world" in gimel appeareth my perfect wisdom, which uniteth all seeming contraries, and establisheth throughout creation the balance of warring forces. 4 now, as daleth, i present myself as the portal through which life, eternal and unbounded, entereth the realm of temporal and limited creation. that great door is binah

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

, who have retained their early associations with the winter. for example, the scottish cailleac bhuer, the blue hag, manifested herself as an old woman wearing black or dark blue rags with a crow on her left shoulder and a holly staff that could kill a mortal with a touch. she roamed the highlands by night during winter when her power was at its greatest. cailleac bhuer is credited with creating the mountains by flying through the sky dropping stones, and so is said by some folklorists to be the origin of megaliths and stone circles and the nursery rhyme, there was an old woman tossed up in a basket. hags are expert shapeshifters and as well as appearing as old women, they may assume the form of lovely maidens, hares, cats, stones and even trees. hecate as well as being a crone goddess, h

CHAOS MAGICK AND LUCIFERISM

raft and rune magick. the potentials are never ending. any combination may be used only if it is perfectly suitable to the individual developing it. the quote used by aleister crowley and many chaos magicians is nothing is true, everything is permitted; this is attributed to hassan i sabbah. hasan bin sabah (perhaps a more accurate spelling) is the historical figure that was called the old man of the mountains. this ishmaelite lived during the late eleventh century and was feared from the regions of the middle east to europe. this luciferian individual, who studied with the astrologer omar khayyam at the university of nishapur, was trained with various languages and techniques of war and survival. later on in life hassan overtook the eagles nest that is also called alamut. located on the s

ower or desert desolation. this drug, administered carefully, was able to create a strong link with the metal facilities of the individuals, until they were mentally and physically ready to kill for imam. hassan i sabbah instilled in his followers a sense of freedom, yet with at an equal end the undying determination to serve and die for this individual. the luciferian component to the old man of the mountains is based within the concept of his silent yet effective rule. he presented extreme ideals, not willing to surrender to what seems to be more powerful forces; to not only survive but to succeed beyond his original ideas. luciferic magickians understand the usefulness of expanding the mind beyond dogma; to reach beyond what is commonly understood as accepted and to tear it to shreds, p

COLLIER IRENE CHINESE MYTHOLOGY

hemselves and ran the household after their spouses death. even in politics, several women (empresses) became extremely powerful after the death of their husbands, the emperors.2 although most gods were male, nuwa is a very powerful female goddess in early mythology. she creates mankind and is responsible for repairing the earth. 24 the world was indeed a sparkling jewel. sturdy pine trees dotted the mountains, and weeping willows lined the streams. apple, quince, and plum blossoms burst into bloom and later yielded ripe, heavy fruit. birds flitted about in the azure sky, leaving their black, crimson, and iridescent green feathers drifting in the wind. silverfish and carp splashed gleefully in the waterways. fierce beasts like tigers and gentle creatures like deer roamed with equal abandon

uding the one that will insure immortality for the gods. in more 74 recent versions of the story, the queen mother is shown as a graceful elderly woman. the fabled garden of the western paradise is thought to reside in a remote section 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 w

hardworking farmers, but greedy lords took their crops, taxed them, stole their wives, enslaved their children, and took their land. after years of humiliation and starvation, the farmers hearts turned to stone. desperate and famished, they turned into robbers who roamed the countryside, stealing food and killing people. over the years, the bandits had become more ruthless than any wild beast in the mountains. as cheng walked carefully along the dirt path, she stepped in some faint animal footprints. as she looked at them, the image of the footprints grew stronger and clearer. they were shaped like horse s hooves, only much larger. as she examined the hoof prints closely, her heart filled with joy. could these be the footprints of the magic unicorn, the chi-lin? from childhood stories, ch

ed through the waters of a cascading waterfall and discovered behind it a cave furnished with stone bowls, cups, and chairs. delighted, monkey called all the other monkeys to come see the novelties he had found. when they arrived, the other monkeys grabbed the utensils, made themselves comfortable in the cave, and proclaimed monkey their king. amidst the wild orchids and aromatic herbs growing in the mountains, the monkeys lived in perfect happiness for centuries. but one day, the monkey king burst out in tears. he realized that soon he might face yen-lo, the king of death. in response to his fear, he stole some clothes and sandals 97 monkey and went out to search for the secret of immortality. everywhere he went, he imitated human speech and manners, but people just laughed at his strange

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

of time) ahead of where we are technologically and in their understanding of the universal laws. if we judge the credibility or craziness of something only from the perspective of our scientific achievements on this wavelength of planet earth, we will never understand what has happened to us. this is why i ask the skeptics to open themselves to other possibilities. if you were a peasant farmer in the mountains of some self-contained society in deepest asia, you would find it impossible to believe a description of new york. but new york would still exist. and remember, only a short time has passed since the idea of humans flying off into space was considered ridiculous. over a number of years, as i have sought to grasp the nature of the human condition, a story has begun to form in my mind

DAVID ICKE CHILDREN OF THE MATRIX

o survive them, which ensured that agriculture in the post-flood world began at altitudes above 10,000 feet and not, as you would expect, in the fertile plains. a study by the botanist, nikolai ivanovitch vavilov, revealed that the 50,000 wild plants he examined from around the world originated in only eight areas- all of them mountainous.61 in james churchward's view this would have been because the mountains were formed during the cataclysms and therefore many lowland areas were raised to a great height. according to ancient accounts, supported by much other evidence, when the earth had settled down after the cataclysm, or cataclysms, the survivors began to return from the high mountains north of sumer in turkey and iran into the plains of mesopotamia. it was in the turkish mountains, on

en, at least in the latter stages, before those continents sank. these are the same bloodlines that run the world today. just before each of the cataclyms, many atlantean and lemurian royal bloodlines and initiates fled to other parts of the world, heading mostly for high places to escape the impending flood. atlanteans went to britain, one of their colonies, to europe, scandinavia, north africa, the mountains of turkey and iraq, and the americas. all along the american continent are the ancient legends and accounts of highly advanced beings, the founders of their culture, arriving with great knowledge from the sunken land in the atlantic. on the western seaboard of the americas and in asia, they talk of similar advanced "gods" arriving from a sunken continent in the pacific. polynesians c

od, holy grail (corgi books, london, 1982) 55 the return of the serpents of wisdom, p 41 56 ibid, p 42 57 ibid, p 34 58 ibid 59 ibid, p 8 60 ibid, p 9 61 sir laurence gardner: http//www.nexusmagazine.com/ringlords1.html chapter 4 atlantis revisited even if you're on the right track, you'll get run over if you just sit there. will rogers he survivors of the deluge and the upheavals re-emerged from the mountains and underground shelters and began to rebuild a shattered world. we are perhaps talking of around 7,000 years ago when atlantis was finally destroyed, although there are differing opinions on the precise timescale. some ancient accounts say that the extraterrestrial "gods (the "anunnaki" of the sumerian tablets) left the planet in their flying craft during the cataclysm and returned

describing. the name in norse folklore for this underground world of caverns, tunnel networks, and even vast cities, is niflheim. the close similarity to nefilim is obvious and they were said to reside within the earth. the norse people said that niflheim was ruled by the death goddess, hel. these subterranean networks could be accessed through the mounds and hill forts built by the ancients and the mountains, hills, and lakes they held to be sacred. these "fairy folk" in all their names and guises were said to interbreed with humans to create hybrid bloodlines, abduct surface people, drink human blood, and take human reproductive materials. sound familiar? and the main form in which these "fairies" and "elves, etc. appeared was reptilian. elf or elven is still one of the illuminati code

olonies survived underground. one location, according to researcher, alan walton, could have been the caverns of "patalas. hindu tradition says this is a seven-levelled underground society stretching from benares in india to lake manosarowar in tibet. walton says that some local people have allegedly encountered the reptilian "nagas" in this region and seen their flying craft entering and leaving the mountains. maurice doreal says that the "nordics" also moved much of their civilisation underground, especially into the underground networks known in the east as" agharta".12 the conflicts have continued between them, but there has also been collaboration between these reptilian peoples and factions of the nordics. robert e. dickhoff in his book, agharta (health research, u.s.a, 1996) tells o

and south-western canada; sedona, the "new age" centre in arizona; and phoenix, two hours south of sedona in the valley of the sun. the superstition mountains outside phoenix have been the subject of a number of stories in which people claim to have seen physical reptilian beings. you can read some of these on my website, www.davidicke.com. one involves a woman known as "angie" who loved climbing the mountains around phoenix, including the superstitions.9 on this occasion she found a cave and went inside. she sat down and began to drink water from her flask. after a while she got up to leave when suddenly she felt a hand grab hers from behind. she gasped in surprise when she looked up at a reptilian face. she tried to laugh, thinking it was someone wearing a mask. when she realised it was

DAVID ICKE THE BIGGEST SECRET

to me that whatthe reptilians did on mars they have done here. they infilitrated the home populationthrough interbreeding and took the place over. it seems to me that there were alreadyreptile-aryan bloodlines among the martians when they came to earth. one of themain locations for the anunnaki and the martians or aryans, particularly during andafter the v enus cataclysm of around 4,800 bc, were the mountains of turkey, iran andkurdistan, and it was from here that they and their hybrids re-emerged when thewaters receded. it was they who created the instant advanced civilisations in the lowlands of sumer, egypt, babylon and the indus v alley. a particular centre for theanunnaki reptilians would seem to have been the caucasus mountains and this is anarea that will appear again and again in

c, ophiuchus, says: the base lead of mywords may contain the purest gold 13 for five hundred years, rennes-le-chateau wasowned by the count of razes and became an important centre for the cathars. withtheir demise its power waned. a plague and catalan bandits completed its fall from amajor town to the tiny hamlet it was to become.14 today it is a place of great beauty andmystery with views across the mountains and valleys. i would definitely file it underparadise if it were not for a very unpleasant feel in the energy there. i experienced afeeling of underlying evil.the fantastic geometrical patterns in this area connecting mountains, sacred sitesand churches, have been identified in modern times by people like henry lincoln, apioneer researcher of the rennes-le-chateau mysteries, and davi

DAVIDSON DAN SHAPE POWER

ver know the full extent to which schauberger developed an understanding of implosion physics since most of the details of his discoveries have been lost. 2.4.1 brief history of viktor schauberger viktor schauberger11,9 was born june 30, 1885, in holzschlag, vienna austria, as a guardian of the earth. he was born into a family of "woodsmen" or forest wardens whose duty was to oversee a section of the mountains and forests in austria. their motto was "fidus in silvis silentibus("faithful to the silent forests. from childhood, viktor was at home in the forest. he was a close observer of nature, the animals, earth, trees, and waters. water was to become his lifelong passion and he determined, at an early age, to discover the laws and secrets of water. schauberger saw water as a living substan

hed adulthood, he naturally went into the service of the government, working for a local prince, a large landowner, as a forest warden. near the end of wwi he had earned a position of responsibility over a large wilderness area. the prince, in need of money, contracted to lumber companies to log the wilderness area. a literal logjam occurred when the lumber companies could not get the logs out of the mountains due to inadequate water supply to float the logs to the lumber mills. viktor devised special flumes based on natural water pathways (i.e, spiral and meandering paths) which required minimal water to float logs to the mills. this enabled the logging of areas previously inaccessible to lumbering interests. the despoiling of the forests with over logging and the concomitant effects of e

DIABOLUS

ck light, the gift of iblis. it was azazel who by offering knowledge to adam and eve was by all accounts the opposer, the adversary who by aversion and a different point of view opened the mind and soul to the black flame of shaitan, that which is self-knowledge and perception. then he was wroth with the pearl which he had created, wherefore he cast it away: and from the crash of it were produced the mountains, and from the clang of it the sand-hills, and from its smoke the heavens. then god ascended into heaven, and condensed the heavens, and fixed them without supports, and enclosed the earth. then he took the pen in his hands, and began to write down the names of all his creatures. from his essence and light he created six gods, whose creation was as one lighteth a lamp from another lam

DION FORTUNE PSYCHIC SELF DEFENSE

rd of a case of pathology due to the fascination of the element of earth; it is not an element that usually attracts the amateur experimenter, though the initiate appreciates its value and importance. i have come across cases, however, of sensitive people dwelling in a mountainous country, especially in narrow gulches where there is a paucity of sunlight, who have become obsessed with the fear of the mountains. they do not fear so much that the mountains will fall upon them as that they will close over them, as the cave closed upon the children who followed the pied piper of hamelin. the psychiatrist will, of course, recognise this symptom as belonging to the well-known psycho-neurosis of claustrophobia. this, however, does not invalidate my statement; for in my opinion we may find that in

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ot. is it fire? is it water? i am colder than water, i am hotter than fire. all my flesh sweateth, i quake, my eye hath no strength, i cannot see the sky, and the sweat rusheth to my face even as in the time of summer" then said isis unto ra "o tell me thy name, holy father, for whosoever shall be delivered by thy name shall live [and ra said "i have made the heavens and the earth, i have ordered the mountains, i have created all that is above them, i have made the water, i have made to come into being the great and wide sea, i have made the 'bull of p. xci legend of ra and isis. his mother' from whom spring the delights of love. i have made the heavens, i have stretched out the two horizons like a curtain, and i have placed the soul of the gods within them. i am he who, if he openeth his

existence, he endureth without increase or diminution, he multiplieth himself millions of times, and he is manifold in forms and in members--god hath made the universe, and he hath created all that therein is; he is the creator of what is in this world, and of what was, of what is, and of what shall be. he is the creator of the heavens, and of the earth, and of the deep, and of the water, and of the mountains. god hath stretched out the heavens and founded the earth-what his heart conceived straightway came to pass, and when he hath spoken, it cometh to pass and endureth for ever--god is the father of the gods; he fashioned men and formed the gods--god is merciful unto those who reverence him, and he heareth him that calleth upon him. god knoweth him that acknowledgeth him, he rewardeth h

y 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 eternity and everlastingness. he is the king of the north and of the south, amen-ra, king of the gods, the lord of heaven, and of earth and of the waters and of the mountains, with whose coming into being the earth began its existence, the mighty one, more princely than all the gods of the first company thereof" theories of the origin of the gods. with reference to the origin of the gods of the egyptians much useful information may be derived from the pyramid texts. from them it would seem that, in the earliest times, the egyptians had tried to think out

ndour, and according to another he died and became subject to osiris the king, god and judge of the kingdom of the departed. the fields of aaru and hetep. the abode of the blessed. http//www.sacred-texts.com/egy/ebod/ebod08.htm (2 of 4 [8/10/2001 11:23:43 am] the souls of the dead made their way to their abode in the "other world" by a ladder, according to a very ancient view, or through a gap in the mountains of abydos called peka according to another; but, by whichever way they passed from earth, their destination was a region in the tuat which is called in the pyramid and later texts sekhet-aaru,[7] which was situated in the [1. brugsch, op. cit, p. 211. 2. the legend reads "this is nut, she receiveth ra" 3. 4. w rterbuch, p. 1622. 5. lanzone, domicile des esprits, p. 1; dizionario, p

th the burial of the dead, the use of amulets, and certain parts of the funeral ritual; and the work in this form being of a late date proves that the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (5 of 19 [8/10/2001 11:23:58 am] the doctrine of immortality, gained through the god who was "lord of the heavens and of the earth, of the underworld and of the waters, of the mountains, and of all which the sun goeth round in his course"[1] had remained unchanged for at least four thousand years of its existence. auset or isis, the seventh member of the company of the gods of annu, was the wife of osiris and the mother of horus; her woes have been described both by egyptian and greek writers.[2] her commonest names are "the great goddess, the divine mother, the mis

esented with a finger in his mouth.[4] the curious legend which plutarch relates concerning harpocrates and the cause of his lameness' is probably [1. a very interesting figure of this god represents him holding his eyes in his hands; see lanzone, op. cit, p. 618. the gods of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod09.htm (6 of 19 [8/10/2001 11:23:59 am] 2 i.e, horus between the mountains of bekhatet and manu, the most easterly and westerly points of the sun's course, and the places where he rose and set. 3. for figures of these various forms of horus, see lanzone, op. cit, tav. 214 ff. 4. recueil de travaux, t. v, p. 44 (l. 301. 5. greek th`n d? i?^sin meta` th`n teleuth`n e!ks o?si'ridos suggenome'nou, tekei^n h?lito'mhnou, kai` a? enh^ toi^s ka'tw en gyi'ois to`n a

ELLIS LOW TWELVE 1907

king with him thirty-four warriors, eight youths and ninety-one women. with the least possible delay we were in the saddle, and after the fierce horde, though the best mounted of us knew it was impossible to overtake them. the old chief was aware that pursuit would be instant, and his party did not go into camp till they had ridden one hundred and twenty miles. it was clear that he was aiming for the mountains, where every canon, cave, stream, ravine and even rock were familiar to the band. we pressed our horses to the limit, but did not overtake the renegades, nor get near enough even to exchange shots with them. we had a dozen of the best apache scouts with us, and plunged into the mountains under their guidance. directed by the matchless vikka, who, despite his fifty-odd years, was as a

detachments of infantry and scouts took the places of those that were worn out, and before the close of the following month we had travelled fourteen hundred miles and the hostiles were driven southeast of oposura. if we had no rest ourselves, neither had the apaches. three different times we burst into their camp, and, abandoning their animals and material, they scattered like quail to cover in the mountains. as lawtorr said in his account of the campaign "every device known to the indian was practised to throw me off the trail, but without avail. my trailers were good, and it was soon proved that there was no spot the enemy could reach where security was assured" when the cavalry succumbed, infantry and indian scouts took their places. so terrific were the heat and hardships that many o

i can't catch -sight of hide or hair of them, but no doubt they are among the hills and watching us "i see 'pache" was his startling remark "where" i demanded, whipping up the glass again "i know you have mighty good eyes, vikka, but i ought to do as well as you with the telescope "don't look right place; ain't in hills-closer by" it was an astonishing declaration. if the hostiles were not among the mountains, where could they be? surely this plain of pulsing sand could not hide them without so much as a shrub and hardly a blade of withered grass. lowering the glass, i looked inquiringly at my companion. the iron countenance was wrinkled with a smile, which showed his even white teeth. i saw that he was not looking at the hills, but at the plain a short way out. what did he see there? was

ed to say i have felt a touch of misgiving concerning vikka, and i felt it to-day, but it was before he saved my life" with his keen eyes still fixed on my face, smith added "do you believe he is honest in saying geronimo will stay where he is until to-morrow "i do "so do i, and i shall act upon that view. we'll follow the ridge to the north, keeping it between us and the hostiles, and then enter the mountains above where the old devil will be looking for us. we shall have a moon to-night, but there will be plenty of clouds "what of rain" the lieutenant looked about and up into the sky. there had been deluges of dishwater five nights out of seven for the last month. this was well enough in its way, for we were able to keep our canteens filled, but it was anything but comfortable for us. we

the sagacious fellow had been right in his surmise. geronimo and his band had been low twelve 47 located about a fourth of a mile away among the hills, and had gone into camp in a small basin-like valley, where there were water and grass. the disposition of the men and women showed that the hostiles were ready and probably expecting an attack. if the cavalry followed the most obvious course among the mountains, they must pass near the depression, in which the apaches were awaiting them. could the latter effectually conceal themselves, the ambush must prove as disastrous as that in the open plain would have been to me but for the timely warning of my companion. never was more subtle cunning and patience matched against each other than in the pursuit and flight of geronimo and his band that

on to do so. nor did i indulge in any observations, for neither was there call in my case. it was an extraordinary promenade through that wild region on that still summer night. the singular journey came to an end sooner than i expected. after clambering around a score of boulders, ascend= ing and descending several steep slopes, i noticed that we were going through a narrow canon-like passage in the mountains. this was followed for less than two hundred yards, when an abrupt change was made, and an instant later i was among a group of more than twenty apache warriors. no camp fire was burning, but enough moonlight penetrated the gorge to give me glimpses of several faces. the first i recognized was geronimo himself. the others were strangers. there was a good deal of talking in low tones

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

etimes she would take the form of an old woman, wrinkled and bent, and hardly able to move about. at one time she would appear weak and ill, and at another tall and strong, so that her head seemed to touch the clouds. encyclopedia of occultism& parapsychology. 5th ed. agaberte 15 she effected these transformations without the smallest effort or trouble. people believed her capable of overthrowing the mountains, tearing up the trees, drying up the rivers with the greatest of ease. they held that nothing less than a legion of demons must be at her command in order for her to accomplish her magic feats. she seems to be like the scottish cailleach bheur, a nature hag. agapis according to ancient tradition, this was a yellow stone said to promote love or charity; it also cured stings and venomo

riters on the albigenses charged them with believing that the souls of men were demons lodged in mortal bodies in punishment of their crimes. following the murder of the legate of pope innocent iii, who was sent to root out the heresy, a crusade was brought against them, resulting in wholesale massacres. the inquisition was also set upon them, and they were driven to hide in the forests and among the mountains, where, like the covenanters of scotland, they met secretly. the inquisition so terrorized the district in which they lived that the very name of albigenses was practically blotted out, and by the year 1330, the records of the holy office show no further writs issued against the heretics. it seems possible that such heresies as the albigenses and the cathari, with their belief in luc

i are claimed as phoenicians, although in a mystical sense. according to the myth, the wind and the night gave birth to two moral men, aeon and protogonus. the immediate descendants of these two were genus and genea, a man and woman. to genus were born three mortal children, phos, pur, and phlox, who discovered fire, and these again fathered sons of vast bulk and height, whose names were given to the mountains in which they dwelt, cassiul, libanus, antilibanus, and brathu. the issue of these giant men by their own mothers were meinrumus, hypsuranius, and usous. hypsuranius inhabited tyre; usous becoming a huntsman, consecrated two pillars to fire and the wind with the blood of the wild beasts that he captured. much later, from the race of hypsuranius issued agreus and halieus, inventors, i

y vows and offerings to the gods. the subject in this case is an involuntary one. persons possessed range between 15 and 50 years of age, quite irrespective of sex. this infliction comes on very suddenly, sometimes in the day, and sometimes in the night. the demoniac talks madly, smashes everything near him, acquires unusual strength, tears his clothes into rags, and rushes into the street, or to the mountains or kills himself unless prevented. after this violent possession, the demoniac calms down and submits to his fate, but under the most heart-rending protests. these mad spells which are experienced on the demon s entrance return at intervals, and increase in frequency, and generally also in intensity, so that death at last ensues from their violence. now we proceed to those, who invol

razilian antonio villas-boas, who in 1958 claimed that he had been taken aboard a landed flying saucer, had blood drawn from him, and was forced to engage in sex with an alien female. the account of the case did not circulate until 1965, when john g. fuller was researching the similar story of barney and betty hill. his book, the interrupted journey (1966, told how the hills, driving home through the mountains of new hampshire, saw a ufo, made note of their sighting, but then arrived home two hours later than they should have. in the weeks following the sighting, their life filled with stress that finally led them to a psychiatrist. he hypnotized the pair, and they told the story of encountering a group of entities, with gray skin and large heads with large eyes, diminutive noses, and almo

r, william livingston, made fresh attempts; he threw davis into magnetic sleep and discovered that in this state the human body became transparent to davis s eyes, enabling him to give accurate diagnosis of disease. in 1844 davis had a strange experience that was to have an enduring effect on his life. in a state of semitrance he wandered away from home and awoke the next morning 40 miles away in the mountains. there he claimed to have met two venerable men.whom he later identified as the ancient physician galen and the swedish seer emanuel swedenborg.and experienced a state of mental illumination. he began teaching and published a small pamphlet, lectures on clairmativeness, about the mysteries of human magnetism and electricity. he did not include this pamphlet among his later works but

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

age. the same method was practiced in other places where these apparitions were seen, and upon taking them out of the ground, their bodies seemed fresh and florid, their limbs pliant and flexible, without any worms or putrefaction, but not without a great stench. the author quoted several other writers, who attested to what he related concerning these specters, which, he stated, still appeared in the mountains of silesia and moravia. they were seen, it seems, both by day and night, and the things that formerly belonged to them were observed to stir and change their place without any person being seen to touch them. and the only remedy in these cases, he claimed, was to cut off the head and burn the body of the persons supposed to appear. sources: calmet, augustine. the phantom world. 2 vol

temples of the cult; and the romans gave it a wide geographical area and immense influence. according to plutarch, the rites originally reached rome through the agency of cilician privates conquered and taken there by pompey. another source, doubtless, was the large number of asiatic slaves employed in roman households. again the roman soldiery must have carried the mithraic cult as far north as the mountains of scotland, and south to the borders of the sahara desert. mithraism may be said to have been the only living religion christianity found a need to combat. it was strong enough to exert a formative influence on certain christian doctrines, such as those relative to the end of the world and the powers of hell. mithra was essentially the divinity of beneficence. he was the genius of c

ddekrl (tigris) rivers, the failure to find such a paradisical place in that area in modern times has suggested the possibility that the paradise of eden might be found elsewhere. paradise has been sought for or located in many regions of the earth: on the banks of the euphrates and of the ganges, in tartary, armenia, india, china, mesopotamia, syria, persia, arabia, palestine, ethiopia, and near the mountains of libanus and anti-libanus. some place it in judea, what is now the sea of galilee; others in armenia or syria, near mount ararat, toward the sources of the orontes, the chrysorrhoas, and the barrady. in the early nineteenth century the island of ceylon (now known as sri lanka, which was the serendib of the ancient persians and the taprobane of the greek geographers, was cited as a

nificent damascus. for example, m. de lamartine observed: i understand that arabian traditions represent this city and its neighbourhood to form the site of the lost paradise, and certainly i should think that no place upon earth was better calculated to answer one s ideas of eden. the vast and fruitful plain, with the seven branches of the blue stream which irrigate it. the majestic framework of the mountains.the glittering lakes which reflect the heaven upon the earth.its geographical situation between the two seas.the perfection of the climate. every thing indicates that damascus has at least been one of the first towns that were built by the children of men.one of the natural halts of fugitive humanity in primeval times. it is, in fact, one of those sites pointed out by the hand of god

technology and created a disaster.the northern half of the continent, including lemuria, was destroyed. the lemurians had to seek a new home in the south; ramtha s family relocated to onai, the great port city of atlatia. after the disaster the atlatian social system fell apart and was replaced with a feudal-like structure with the lemurians at the bottom. after his mother s death, ramtha fled to the mountains to nurture his anger. it became focused on the atlatians, and he soon returned to onai at the head of an army. he conquered the city and found a new life as a warrior. he became a conqueror who was stopped only by an assassin s sword. he survived, but had to endure a lengthy healing process. he used the time for contemplation of the unknown god to be found in the life force. the deat

brought forth by blavatsky. her channelled materials became the basis of what became known as agni yoga, a variation on theosophical teachings very much like those of alice bailey. roerich died december 12, 1947. the books of the roerichs are kept in print by the agni yoga society and the roerich museum, 319 w. 107 st, new york, ny 10025. sources: conlan, barnett d. nicholas roerich: a master of the mountains. liberty, ind: flamma, association for advancement of culture, 1938. fosdick, sara. nicholas roerich. new york: nicholas roerich museum, 1964. melton, j. gordon. religious leaders of america. 2nd edition. detroit: gale research, 1999. nicholas roerich, 1874.1947. new york: nicholas roerich museum, 1974. pealian, gerhard. nicholas roerich. agoura, calif: aquarian education group, 1974

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

locked drawer, from which it subsequently disappeared. he saw the beings again, and this time he tried to photograph and tape-record them, but nothing of them developed on either film or tape. a series of sightings in 1938, in west limerick, began when schoolboy john keely met a two-foot-tall man, dressed in red, on a road. when keely asked him where he was from, the strange man snapped, i m from the mountains, and it s all equal to you what my business is. the next day keely and friends returned to the scene. the friends hid in the bushes while keely approached a group of fairies. one took his hand, and they walked together for a short distance. the fairies ran away, however, when they saw the boys in the bushes. other men and boys reported their own encounters in the same area at the sam

FAUST

ne the world up there is all his own. gnomes tripping, a little crowd appears. they do not like to go in pairs; in mossy garb, with lamplet bright, they move commingling, swift and light, where each his task can best perform, like firefly-ants, a crowding swarm. they scurry, busy, here and there, bustling and working everywhere. kinship to kind good-men we own, as surgeons of the rocks are known, the mountains high, go sapping them, the swelling veins, go tapping them; metals we hurl on pile on pile, with cheery hail- good luck while- the while, a greeting well-meant through and through. we re friends of all good men and true. yet gold we bring and gold reveal that men may pander and may steal, that iron fail not his proud hand who ever wholesale murder planned. he whom these three command

edicated, you, to bright day consecrated, greet we in this stirring hour when all worship luna s power! telchines o loveliest goddess in night s dome appearing! the praise of thy brother with rapture art hearing. to rhodes ever blessed an ear thou dost lend, for there doth a paean eternal ascend. he begins the day s course, with keen, radiant gaze, when finished the journey, our troop he surveys. the mountains, the cities, the wave, and the shore are lovely and bright to the god we adore. no mist hovers round us, and if one appear, a beam and a zephyr- the island is clear! phoebus there sees his image in forms hundredfold, as giant, as youth, as the gentle, the bold. we first, it was we who first nobly began to shape the high gods in the image of man. proteus. oh, leave them to their boast

it pays for the whole long year. thales hail! hail again! how blooms my joy amain! by truth and beauty i m penetrated. from water first was all created! and water is the all-sustaining! ocean, continue forever thy reigning. if thou the clouds wert sending not, wert swelling brooks expending not, here and there rivers wert bending not, and streams beginning, ending not, where then were the world, the mountains, and plain? tis thou who the freshest of life dost maintain. echo [chorus of all the circles. tis thou from whom freshest of life wells again. nereus wheeling afar, they turn apace, no more meet us face to face; in lengthened chains extended, in circles festively blended, in countless companies they career. but galatea s sea-shell throne i see ever and anon. it shines like a star the

FOCUS OF LIFE

rcanum one day the time drew near for the experiment and aaos was watching the waters, to make arcana by arbitrary projection into the utter void of his isolation. and this was his wish-"in future my dreams shall interpretate themselves as will [i.e. reaction" for, he reasoned "why not live asleep all suffering" aaos had lived the preliminary ritual of habit in the cesspools and exhausted them in the mountains. before projection he prayed thus to the waters-"o thou i, vice versa-my god. i at least shall not be thy jest. in life i have realized possibilities not contained in heaven-amidst a cowardice inconceivable but accomplished everywhere. i have made known [opening his book] something that is different to the muck of retouched photography which men call reality: although it has been the

ted him for many a day, but they were of his marriage bed. after his divorce he slept alone with his sword. aaos, once dreamed he was till asleep, and this was his dream "he had been exploring an unknown country and having returned, was busy making maps from his rough sketches and memoranda. he was surprised how fresh was his memory of every questioned detail, at the ease with which his hand drew the mountains and contours of that unknown country. his dexterity became too pleasing and threatened an event long ceased and then forgotten" by his determination he awoke and was able to calm the excited passion. he was consoled that nothing had happened. then he spoke to himself thus "what new deceit is this? must i be for ever solving the changing symbolism of the wretched morality-called 'i? d

FRATER TENEBROUS CULTS OF CTHULHU

oric times, and from whose presence man s very existence derives. the first of these races to visit the earth was the old ones, who came down from the stars to build their black stone city on the continent of antarctica. they are described as having starfish-shaped heads, and tubular bodies covered with tentacles and cilia. their servants are the mindless, protoplasmic shoggoths. in the novel, at the mountains of madness, lovecraft records the wars which took place between the old ones and other extra-terrestrial races, at the dawn of time. these other groups include the spawn of cthulhu, winged cephalopods who constructed the now-sunken city of r lyeh. the deep ones, described by lovecraft in the shadow over innsmouth, are the semi-humanoid, aquatic servitors of dagon. at certain times in

FREEMASON BLUEBOOK

is in heaven, and the whole world be filled with thy glory. amen. response. so mote it be. charge at opening a lodge behold! how good and how pleasant it is for brethren to dwell together in unity! it is like the precious ointment upon the head, that ran down upon the beard, even aaron's beard, that went down to the skirts of his garments. as the dew of hermon, and as the dew that descended upon the mountains of zion: for there the lord commanded a blessing, even life forevermore. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (2 of 76 [11/22/1999 11:51:54 am] prayer at closing a lodge o god, our creator, preserver, and benefactor, unto whom all hearts are open, all desires known, and from whom no secrets are hid, we heartily thank thee for the fraternal communion tha

it be. lesson. behold, how good and how pleasant it is for brethren to dwell together in unity! it is like the precious maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (7 of 76 [11/22/1999 11:51:54 am] ointment upon the head, that ran down upon the beard, even aaron's beard; that went down to the skirts of his garments; as the dew of hermon, and as the dew that descended upon the mountains of zion; for there the lord commanded the blessing, even life forevermore. the following hymn may be used instead of the lesson: musicauld lang syne. i.behold! how pleasant and how good, for brethren such as we, of the accepted brotherhood, to dwell in unity. ii 'tis like the oil on aaron's head, which to his feet distils;like hermon's dew, so richly shed on zion's sacred hills. iii

teen hundred and fiftythree columns, and two thousand nine hundred and six pilasters; all hewn from the finest parian marble. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (31 of 76 [11/22/1999 11:51:55 am] there were employed in building the temple, three grand masters, three thousand three hundred masters or overseers of the work, eighty thousand fellow crafts or hewers in the mountains, and seventy thousand entered apprentices or bearers of burden, apprentices or bearers of burdens, emblems. there are two classes of masonic emblems, the exoteric and esoteric. the exoteric (or monitorial) class consists of three steps; the pot of incense; the beehive; the book of constitutions guarded by the tyler's sword; the sword pointing to a naked heart; the all seeing eye; the

es it above his head pointing to heaven, and then drops arm and hand to his side) at the conclusion of the service the other officers and brethren will approach the casket and deposit their evergreen in like manner) committal at grave (a brief committal suggested for use only on the day of and following the public funeral service) master: god has been our dwelling place in all generations. before the mountains were brought forth or ever he had formed the earth and the world, even from everlasting to everlasting he is god. he can make us glad even in the days when we are afflicted, for his word appears to his servants and his glory unto their children. chaplin: as the god and father of us all, in his infinite wisdom, has taken our brother to himself, we now commit his body to the grave in t

FULLER J F C SECRET WISDOM OF THE QABALAH

values of these four letters is 22- the number of letters in the hebrew alphabet; consequently, potentially, the names of all things (forms) are included in them. these two find their equilibrium in darkness or the black fire. tohu [we are told] is under the aegis of shaddai; bohu, under that of zebaoth; darkness, under that of elohim; spirit, under that of yhvh. gthere was a strong wind breaking the mountains, but the lord was not in the wind h, because this name was not in it, since shaddai presides over it through the mystic nature of tohu. gafter the wind there was a quaking, but the lord was not in the quaking h, since over it presides the name of zebaoth, through the mystic nature of bohu (which is called quaking [ra'ash, because it quakes continually. gafter the quaking there was a

844 the bab, a young man of twenty-five and the son of a wool merchant, first proclaimed his message in shiraz. seven years later he was put to death at tabriz and his followers were persecuted for heresy. baha u llah, a wealthy young persian of teheran, became a follower of his, and in the neighbourhood of baghdad spent eleven years during two of which he hid himself so completely in solitude in the mountains that ghis own followers did not know his retreat h. on his return his fame soon spread and no attempt to stamp out babism 12 succeeded. in persia itself the persecution that raged intermittently up to the beginning of the present century has been all in vain. the religion grows and grows, silent and unobtrustive like a plant in the dark. 12 nor are these mysterious retirements, conce

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

vile, and ve, the trinity of the gothic nation. there is also another tradition, probably a later, which asserts that from the drops of water produced by the primeval breath of heat, a man, ymer, was brought forth. the son of ymer was preserved in a storm-tossed bark, his father being dragged into the middle of the abyss, where, from his body the earth was produced. the sea was made of his blood, the mountains of his bones, and the rocks of his teeth. as three of his descendants were walking on the shore one day, they found two pieces of wood which had been washed up by the waves. of these they made a man and a woman. the man they named aske and the woman emla. from this pair has descended the human race. the marked resemblance between the characters of the gothic ymer and the chaldean omo

GILBERT THE SORCERER AND HIS APPRENTICE

girl who came out of nowhere was clearly the same as the stranded seal in the rock pool. he would as soon have doubted the identity of any of the village folk, and the old feelings of love for her struggled hard with the desire to avenge his brother's death, which he has certainly laid. at her door. as he talked he took his chanter from his pocket and dreamily fingered the oldair-'thereis snow on the mountains of jura; and there it was that i first heard the story of that tune, which i wish i could give in his own picturesque poetic language. in bald saxon it wasthus-'malveen was the prettiest girl in the village, and all the boys wereinlove with her,butshe would have none of them. and one day there came a boat rowed by a solitary oarsman who sang as he rowed, in time to the beat of his oa

lders torn and bitten. many of her old lovers warned her, but she would not listen. they knew he was one of the sea-folk. as thesome celtic memories107summer waned angus said he was called away, and little malveen went white to the lips with the anguish of losing him "sweetheart" he said, as his lips rested long on hers, and the dark curly head lay on his arm-"ishall come back when the snow is on the mountains of jura" one long kiss and he was gone. and the royal robes of heather clad the grand old mountains, and their ermine tippets of snow were laid on their mighty shoulders, and then the snow melted and the gold of the broom and the whin clothed the hill-sides, and again autumn grew to winter, and still he came not, and little malveen grew pale and wan with watching, but always she sang

was gone. and the royal robes of heather clad the grand old mountains, and their ermine tippets of snow were laid on their mighty shoulders, and then the snow melted and the gold of the broom and the whin clothed the hill-sides, and again autumn grew to winter, and still he came not, and little malveen grew pale and wan with watching, but always she sang as she waulked the cloth-"thereis snow on the mountains ofjura."and at last one early winter was heard again the click of the oars in the rowlocks, and the wonderful voice singing his rowing song "there is snow on the mountains ofjura."and little malveen heard it, and with a glad answering cry of "angus, she ran, light as a fawn, down the brae to the shore, and the boys saw her join her lover, who wound his arm round her waist, and that w

and that was the last they saw, till in the pale morning light they came on her body, drowned in the wash of the waves, and the harsh barking laugh of a seal was heard far out in the offing. but the old men say in skye, when the tide rises through the hollow caves, and the boom of the winds and the waves makes wild music, that through the uproar they can hear the old rowing song "there is snow on the mountains of jura" 255 and they know that angus the seal is still mourning for his little love.'thatfisher lad was full of strange stories. he was more communicative than most of the islanders, and to him thefairy folk and the sea-people were as real and familiar as the birds and beasts, and so he told me stories of their nature, as simply and naively as he told of the habits of the gulls or t

him, though they were starving. no! we leave treachery to the germans and the house of hanover, and cruelty and oppression to the butcher cumberland. but for all the wealth of mighty england i would not be with their souls' again she fell silent for a space, and then the second-sight came back to her and she spoke as if in a dream 'cha till! cha till! i hear it again. marsaly, what is this i see? the mountains grow dim, the landscape fades. child where are you? the sight comes on me once more. a bare room, a girl, a priest in cardinal's robes. one lies dying. ah!itis our prince. squalor and desolation, forsaken by his friends, only those two dear ones watching, faithful to the last by the bedside of the lord's anointed 'cha till! cha till! i hear the lament wailing through the mean room, r

GNOSTIC HANDBOOK

the world of ideals and yet he cannot even contemplate this source since his view of reality is conditioned by his belief in the primacy of the material world. the world of ideals is the real source of wisdom but to appreciate this world, we must expand our understanding of reality from the limited perceptions of sense to a multifaceted universe of many dimensions and realities, we must move from the mountains of earth to the "great chain of being. this "chain of being" we will discuss further in this work, in the meantime, we need to consider what is means in regards to how we understand truth or gnosis. the religious systems, ideologies and movements which have evolved within the history of man are reflections, distortions and adaptations of the truth which exists unsullied in the world

GOLDEN DAWN RITUALS ZAM10

behold! he is in me and i in him. mine is the lotus, as i rise as hoorpokratist from the firmament of waters. my throne is set on high. my light is as that of ra in the firmament of nu. i am the center and the shrine, the silence and the eternal light of the godhead. beneath my feet they rage in dumb impotence. for i am hoorpokratist, the lotus-throned lord of silence. were i to say, come up upon the mountains, the celestial waters would flow at my word, and the celestial fires would surge forth in torrents of fierce flame. for i am ra enshrouded, kephra unmanifest to man. i embody my father hoor, the might of the avenging god, and my mother isis, eternal wisdom veiled in eternal beauty and love. therefore, i say unto thee, bring me unto thine abode in the silence unutterable, all wisdom

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

es were burnt. men 9 from the vaticano-latin codex 3738, cited in adela fernandez, pre-hispanic gods of mexico, panorama editorial, mexico city, 1992, pp. 21-2. graham hancock fingerprints of the gods 104 were converted into birds to survive the catastrophe. the fourth sun is represented by the head of the water-goddess chalchiuhtlicue: destruction came in the form of torrential rains and floods. the mountains disappeared and men were transformed into fish. 10 the symbol of the fifth sun, our current epoch, is the face of tonatiuh, the sun god himself. his tongue, fittingly depicted as an obsidian knife, juts out hungrily, signalling his need for the nourishment of human blood and hearts. his features are wrinkled to indicate his advanced age and he appears within the symbol ollin which si

ham s triffids, creating a surreal and alien landscape. it took twelve hours to drive the 700 kilometres from villahermosa to oaxaca. by the time the journey was over, my hands were blistered from gripping the steering-wheel too tight for too long around too many hairpin bends. my eyes were blurred and i kept having mental retrospectives of the vertiginous chasms we had skirted on highway 175, in the mountains, where the triffids grew. the city of oaxaca is famous for magic mushrooms, marijuana and d.h. lawrence (who wrote and set part of his novel the plumed serpent here in graham hancock fingerprints of the gods 142 the 1920s. there is still a bohemian feel about the place and until late at night a current of excitement seems to ripple among the crowds filling its bars and caf s, narrow

ky, etc. 11 ibid, utt. 466, p. 155. 12 the ancient egyptian book of the dead (trans. r. o. faulkner, british museum publications, 1989. graham hancock fingerprints of the gods 145 widely believed that the underworld consisted of nine strata through which the deceased would journey for four years, overcoming obstacles and dangers on the way.13 the strata had self-explanatory names like place where the mountains crash together, place where the arrows are fired, mountain of knives, and so on. in both ancient central america and ancient egypt, it was believed that the deceased s voyage through the underworld was made in a boat, accompanied by paddler gods who ferried him from stage to stage.14 the tomb of double comb, an eighthcentury ruler of the mayan city of tikal, was found to contain a re

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, and the valleys. in truth, they were admirable men. they were able to know all, and they examined the four corners, the four points of the arch of the sky, and the round face of the earth.2 the achievements of this race aroused the envy of several of the most powerful deities. it is not well that our creatures should know all, opined these gods, must they perchance be the equals of

and were increased greatly upon the earth; and the ark went upon the face of the waters. and the high hills that were under the whole heaven were covered. and every man was destroyed, all in whose nostrils was the breath of life, and noah only remained alive, and they that were with him in the ark. in due course, in the seventh month in the seventeenth day of the month, the ark came to rest upon the mountains of ararat. and the waters decreased continually until the tenth month: and it came to pass at the end of forty days, that noah opened the window of the ark which he had made: and he sent forth a raven, which went forth to and fro until the waters were dried up from the earth. also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; but the

the world from mounts ararat and nisir. there, culturally and geographically isolated from judaeo-christian influences, long ages before the arrival of the spaniards, stories were told of a great deluge. as the reader will recall from part iii, it was believed that this deluge had swept over the entire earth at the end of the fourth sun: destruction came in the form of torrential rain and floods. the mountains disappeared and men were transformed into fish. 8 according to aztec mythology only two human beings survived: a man, coxcoxtli, and his wife, xochiquetzal, who had been forewarned of the cataclysm by a god. they escaped in a huge boat they had been instructed to build and came to ground on the peak of a tall mountain. there they descended and afterwards had many children who were du

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

l come' and the bavarian with' hush, there's prechte coming to cut your belly open' the hessian of this district stills it by the exhortation' du, der quinte kommt' but in earlier times they meant charles the great, as is sufficiently proved by the legend of the thirsting army, known to the annalists (pp. 117. 153, and itself a deposit of still older heathen myths. charles had moved his army into the mountains of the gudensberg country, some say victorious, others in flight, from the east (westphalia. his warriors pined with thirst, the king sat on a snoiv-white steed; then the horse stamped with his foot on the ground, and broke away a piece of rock; out of the opening gushed a bubbling spring (pp. 226. 584, and the whole army was watered. gushorn is the name of the spring, to whose clear

e the treasure, a thing they could not manage themselves; and neither could he (94, 5. the hoard is carried' uz eime holn berge' apparently it belonged to dwarfs, so that schilbunc and niblunc were of the elf kindred. thus in both lays the hoard originates with dwarfs, and in the bdda with dwarf andvari; as elvish beings they are by nature collectors and keepers of subterranean treasure, haunting the mountains as they do (pp. 448. 452, and they delude (pp. 464. 915) like spectres. then the wishiug-hat is brought to mind by the cover-capes and mist-mantles of dwarfs (p. 915; the dwarf race, like the dragons^ cherishes and guards treasures, 1 the seifriedsburg in the rhon mts (weisth. 3, 535) is another place about which the hero-legend is told among the common people (moue's anz. 4, 410, an

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

grisi, sn. 18. 26. 30. 45-7. 66. grofctas. 10. 24. egilss. 22; x bergbui, fornald. sog. 1, 412; hraunbui (saxicola, sasm. 57b 145a; hraunhvalr(-whale) 57b; pussin of biargi, fornald. sog. 2, 29; bergdanir (gigantes, seem. 54b; bergrisa brudr (bride, racer bergrisa, grottas. 10. 24, conf. the gr. opeids: on this side the notion of giantess can easily pass into that of elfin. thrymheirnr lies up in the mountains, sn. 27. it is not to be over looked, that in our own heldenbuch dietrich reviles the giants as mountain-cattle and forest-boors, conf. bercrinder, laurin 2625, and waltyeburen 534. 2624. sigenot 97. walthunde, sigenot 13. 114. waldes diebe (thieves, 120. waldes tore (fool, waldes affe (ape, wolfd. 467. 991 (see p. 481-2 and suppl. proper names of giants point to stones and metals, a

they fared on the way was never known, but the joke is made upon them, that after a long march they came to a great calm, clear sheet of water, in which the bright sky was reflected; here they thought they could plunge into heaven, so they jumped in and were drowned.1 from so remarkable a consensus 2 we cannot but draw the conclusion, that the giants held together as a people, and were settled in the mountains of a country, but that they gradually gave way to the human race, which may be regarded as a nation of invaders. legend converts their stone weapons into the woodman s axe or the knife, their martial profession into the peaceable pursuit of baking bread. it was an ancient custom to stick swords or knives into a tree standing in the middle of the yard (fornald. sog. 1, 120-1; a man s

e fancies about 1 the celtic fay carries huge stones on her spindle, and spins on as she walks, keightley 2, 286. conf. supra, p. 413. 2 faye 124, who follows schoning s eeise 2, 128. sanct olafs saga p& svenske rim, ed. hadorph. p. 37: ell troll, som draap x man, han giordit i stena, och stander an; flere troll han och bortdref, sidan folckit i frijd blef. certain round pot-shaped holes found in the mountains, the norwegian people believe to be the work of giants. they call them jattegryter, troldgryter, yet also s. oles gryter (hallager 53b. vol. ii. i 552 giants. petrified giants. then the myth about stone-circles accounts for their form by dances of giants; l many rocks have stories attached to them of wedding-folk and dancing guests being turned into stone (see suppl. the old and trul

terminology of mountains everywhere uses the names of different parts of the body; to mountains are given a head, brow, neck, back, shoulder, knee, foot, etc (ra. 541. and here we come across numerous approximations and overlappings between the giant-legend and those of dwarfs, schrats and watersprites, as the comprehensive name troll in scandinavian tradition would of itself indicate. dwarfs of the mountains are, like giants, liable to transformation into stone, as indeed they have sprung out of stone (p. 532-3. rosmer havmand (merman) springs or flies, as the graphic phrase is, into stone? then on the other side, the notion of the giant gets a good deal mixed up with that of the hero, usually his opposite. strong jack in our nursery- tales assumes quite the character of a giant; and eve

d giant traits come out in sigenot: when he breathes in his sleep, the boughs bend (60, 2 he plucks up trees in the fir-wood (73-4, prepares lint-plugs (schiibel) of a pound weight to stuff into his wounds (113, takes the hero under his armpit and carries him off (110. 158. hag. 9, lassb. a giantess in the wolfdiet. picks up horse and hero, and, bounding like a squirrel, takes them 350 miles over the mountains to her giant cell; another in the folk-song (aw. 1, 161) carries man and horse up a mountain five miles high, where are two ready boiled and one on the spit (a vestige of androphagi after all; she offers her daughter to the hero, and when he escapes, she beats her with a club, so that all the flowers and leaves in the wood quiver. giant welle s sister riitze in the heldenbuch takes f

such a quantity of blood ran out of his wounds, that all the giants were drowned in it, save one, bergelmirf who with his wife escaped in a luftr (saem. 35b, sn. 8, and from them is descended the (younger) race of giants (see suppl. 3 the sons of borr dragged the dead ymir s body into the mid dle of ginnunga-gap, and created out of his blood the sea and water, of his flesh the earth, of his bones the mountains, of his teeth and broken bones the rocks and crags. then they took his skull and made of it the sky, and the sparks from muspellsheim that floated about free they fixed in the sky, so as to give light to all. the earth was round, and encircled by deep sea, 4 on 1 in the zend system, the firs man proceeds from the haunch of the primeval bull kayomer. 2 ymir, i.e, orgelmir, begot thru&

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ometimes without, being aware of the presence or contact of the personal teacher. the student, who attains membership in the great white brotherhood, after due preparation and real worthiness, first discovers this by becoming conscious of having passed through a series of events constituting a true initiation. often these occur during the night, or while he is on periods of rest and meditation in the mountains or valleys, away from active worldly affairs. this consciousness is accompanied by an influx of divine apprehension and spiritual awakening, affecting even the physical body to such an extent as to bring about a real rebirth of the body with rejuvenation, increased vigor, restored functioning in organs and parts that were tired, depleted, or subnormal. cosmic consciousness this is fo

HAMIL THE ROSICRUCIAN SEER

udhoe and major felix, 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

HANDBOOK OF EGYPTIAN MYTHOLOGY

ash floods. the usually cloudless skies made it particularly easy for the egyptians to observe the stars and planets. much early mythology may have developed to explain the movement of celestial bodies. the habitable part of egypt was effectively a giant oasis created by the nile and its annual flood, which is known as the inundation. every year a combination of melting snows and monsoon rains in the mountains of ethiopia caused a huge increase in the amount of water in the nile. when the swollen river reached egypt, it flooded all the low-lying land in the nile valley and delta, depositing a thick layer of silt.7 as the floods went down, the fields were planted, and crops such as emmer wheat and barley grew very quickly in the moist, fertile soil. in a good year, the egyptians could grow

or for the pacification of his fiery daughter, the eye goddess. in the outer courtyard the king was represented in reliefs or colossal statues as the champion of maat. the battles that he was shown fighting were sometimes real and sometimes imaginary, but the foreign enemies always represented the forces of chaos.48 the massive pylon gateways resemble defensive structures, but they also stood for the mountains of the eastern horizon, between which the sun rose. the plant-shaped columns of the inner halls formed a stone replica of the marsh where gods were born or reborn. the innermost sanctuary that contained the introduction 21 cult statue was said to be built on the primeval mound, the very place in which the creator first brought forth life. each temple was dedicated to one main deity

n the meshes of the net and bound with leather straps. he struggled for hours but could not free himself. in the middle of the night, the little mouse came and told the lion that he had come to repay him for the gift of life, because it is beautiful to do good. the mouse gnawed through the straps and ropes until the lion was free. then the mouse climbed into the lion s mane, and they went back to the mountains together. the implication of this and the other fables is that if the destructive anger of the solar eye is not balanced by the justice and truth personified by maat, the world will slide into chaos. the volatile goddess is not easy to persuade. one vivid passage describes how she becomes angry with thoth and transforms from a cat into the terrible solar lioness whose eyes and nostri

ck during the twenty-sixth century bce to act as a gigantic guardian for the royal cemeteries of memphis. both in ancient and modern times the great sphinx has generated a mythology of its own. from the new kingdom onward, it was identified with a caananite desert god called hauron or hwl and worshipped as a solar deity. the two great pyramids built for khufu and khephren came to be thought of as the mountains of the horizon with the sphinx as the sun rising between them. a granite stela found between the front paws of the great sphinx describes how a prince named thutmose once visited giza to hunt desert animals. in his time (early fourteenth century bce) the statue seems to have buried in the sand up to its head. looking for shade in the heat of the day, thutmose lay down in front of the

dwarf deity used as a protective amulet. pharaoh a title meaning great house (the palace; a respectful way of referring to an egyptian king. polytheism the worship of many gods within a religious tradition. ptolemaic something belonging to the period when the greek ptolemy family ruled egypt. pylon a pair of trapezoidal towers that formed the entrance to a temple. the towers were identified with the mountains of the horizon. pyramid complex a royal burial area consisting of a tomb under or inside a pyramid and two temples for the cult of the dead ruler. pyramid texts royal funerary texts inscribed inside pyramids of the late old kingdom and the first intermediate period. royal titulary the long sequence of names and titles adopted by an egyptian king at the start of his reign. 230 handboo

HEAVEN HELL

h and xiith dynasties, whether in the north or south of egypt, are not, so far as the information at present available goes, characterized by lengthy extracts from books of the dead, and officials and men of rank in general were content to dispense with the cutting of religious p. 15 inscriptions into the sides of stone sarcophagi, and into the walls of the passages and chambers of their tombs in the mountains, and to transfer them to the sides of their brightly painted, rectangular wooden coffins. the practical advantages of this change are obvious. wooden coffins were easier to obtain and cheaper than stone sarcophagi, longer and fuller selections from religious texts could be easily and quickly traced upon them in the hieratic character, which an expert scribe could, no doubt, write at

are arranged in order from south to north, for it is well known that amentet, the first aat, was entered from the neighbourbood of thebes, and that the last-mentioned aat, i.e, kher-aha, represents a region quite click to view aat xiii. click to view aat xiv. close to heliopolis; if this be so, sekhet-aaru was probably situated at no great distance from abydos, near which was the famous "gap" in the mountains, whereby the spirits of the dead entered the abode set apart for them. we see from this list also that the heaven provided for the blessed was one such as an agricultural population would expect to have, and a nation of farmers would revel in the idea of living among fields of wheat and barley, the former being p. 42 between seven and eight feet, and the latter between nine and ten f

e egyptians appear to have believed that the whole of the habitable world, that is to say, egypt, was surrounded by a chain of mountains lofty and impassable, just like the jebel kaf 2 of muhammadan writers; from one hole in this mountain the sun rose, and in another he set. outside this chain of mountains, but presumably quite close to them, was the region of the tuat; it ran parallel with p. 89 the mountains, and was on the plane either of the land of egypt or of the sky above it. on the outside of the tuat was a chain of mountains also, similar to that which encompassed the earth, and so we may say that the tuat had the shape of a valley; and from the fact that it began near the place where the sun set, and ended near the place where he rose, it is permissible to say that the tuat was n

rcular form to the tuat. the view put forward by signor lanzone to the effect that the tuat was the place comprised between the arms of the god shu and the body of the sky-goddess nut, whom, according to the old legend, he raised up from the embrace of her husband the earth-god seb, so forming the earth and the sky, thus appears to be untenable. 1 now as the tuat was situated on the other side of the mountains which separated it from egypt, and from the sun, moon, and stars which lighted the skies of that country, it follows that it must have been a region which was shrouded in the gloom and darkness of night, p. 90 and a place of fear and horror. at each end of the tuat was a space which was neither wholly darkness nor wholly light, the western end being partially lighted by the setting s

lta landscape. so long as osiris had his kingdom in the delta, probably near the ancient city of mendes, the souls of the dead travelled from south to north, but at a later period, when osiris had absorbed the position and attributes of khent-amenti, perhaps the oldest god of the dead of abydos, departed spirits made their way from north to south, so that they might enter the tuat by the "gap" in the mountains there. still later, the egyptians reverted to their old belief as to the situation of the domain of osiris, and the books which deal with the tuat always assume that it lies far away to the north, and were intended to guide souls on their way to it. the ultimate fate of the souls of human beings who had departed to the tuat must always have been a matter of speculation to the egyptia

d drink by the command of the god. as the boat of afu-ra was assumed by the priests of amen-ra to begin its journey through the tuat at thebes, and as we are expressly told that the god was obliged to pass over a space of 120 or 220 atru, or leagues, before he came to the dwellers in the tuat, it is probable that the first p. 109 group of dead are those who entered the tuat through the opening in the mountains behind abydos, which was called the "gap" the oldest god of the dead of abydos was khenti-amenti, i.e, governor of amenti, amenti, i.e, the "hidden" land, being a name for the underworld, or other world" in general. this being so, it is clear that when afu-ra came to the end of the first division of the tuat he arrived at the beginning of the dominions of khenti-amenti, whose attribu

HELENA BLAVATSKY NIGHTMARE TALES

she made aseries of rash vows. finding that neither the latin petition to the mother of god written for her by herspiritual adviser, nor yet the humble supplications in german, addressed by herself to every saint she hadreason to believe was residing in paradise, worked the desired effect, she took to pilgrimages to distantshrines. during one of these journeys to a holy chapel situated high up in the mountains, she caught cold,amidst the glaciers of the tyrol, and redescended only to take to a sick bed, from which she arose no more.frau stenio's vow had led her, in one sense, to the desired result. the poor woman was now given anopportunity of seeking out in propria persona the saints she had believed in so well, and of pleading face toface for the recreant son, who refused adherence to th

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

e went, when the sun goes into cancer and exactly at full moon when the same entrance takes place which happens every year close upon the middle of june, go into a silver mine, as in hungary, or freyberg, clausthal, hallerfeld and fichteburg, and you will find a brown earth between the passages, which will change in the above named hour, and, n.b. become as yellow as gold, such as i have found in the mountains of kipphausen. take this and immediately put it into an oaken firkin so that it may not be acted on by the weather. from this fill a retort &c. it goes on to describe the process when you have got it home, and finishes by declaring that it is the [illegible] of the philosophers and that the l[apis] p[hilosophorum] may be made from it. could i have spared the time from chacombe, i sho

HP LOVECRAFT A DARK LORE

ers, and averred that the killing had been done by black winged ones which had come to them from their immemorial meeting-place in the haunted wood. but of those mysterious allies no coherent account could ever be gained. what the police did extract, came mainly from the immensely aged mestizo named castro, who claimed to have sailed to strange ports and talked with undying leaders of the cult in the mountains of china. old castro remembered bits of hideous legend that paled the speculations of theosophists and made man and the world seem recent and transient indeed. there had been aeons when other things ruled on the earth, and they had had great cities. remains of them, he said the deathless chinamen had told him, were still be found as cyclopean stones on islands in the pacific. they al

y uniform aspect of age, squalor, and dilapidation. without knowing why, one hesitates to ask directions from the gnarled solitary figures spied now and then on crumbling doorsteps or on the sloping, rock-strewn meadows. those figures are so silent and furtive that one feels somehow confronted by forbidden things, with which it would be better to have nothing to do. when a rise in the road brings the mountains in view above the deep woods, the feeling of strange uneasiness is increased. the summits are too rounded and symmetrical to give a sense of comfort and naturalness, and sometimes the sky silhouettes with especial clearness the queer circles of tall stone pillars with which most of them are crowned. gorges and ravines of problematical depth intersect the way, and the crude wooden bri

earl sawyer went out to the whateley place with both sets of reporters and camera men, and called their attention to the queer stench which now seemed to trickle down from the sealed upper spaces. it was, he said, exactly like a smell he had found in the toolshed abandoned when the house was finally repaired; and like the faint odours which he sometimes thought he caught near the stone circle on the mountains. dunwich folk read the stories when they appeared, and grinned over the obvious mistakes. they wondered, too, why the writers made so much of the fact that old whateley always paid for his cattle in gold pieces of extremely ancient date. the whateleys had received their visitors with ill-concealed distaste, though they did not dare court further publicity by a violent resistance or r

ttered half-aloud to himself 'great god, what simpletons! show them arthur machen's great god pan and they'll think it a common dunwich scandal! but what thing- what cursed shapeless influence on or off this three-dimensional earth- was wilbur whateley's father? born on candlemas- nine months after may eve of 1912, when the talk about the queer earth noises reached clear to arkham- what walked on the mountains that may night? what roodmas horror fastened itself on the world in half-human flesh and blood' during the ensuing weeks dr armitage set about to collect all possible data on wilbur whateley and the formless presences around dunwich. he got in communication with dr houghton of aylesbury, who had attended old whateley in his last illness, and found much to ponder over in the grandfath

xicate him as they had before. instead, his surroundings depressed him; and he frequently wrote to a friend in albany of plans to leave the paternal roof. in the spring of 1763 jonathan gifford, the albany friend of jan martense, became worried by his correspondent's silence; especially in view of the conditions and quarrels at the martense mansion. determined to visit jan in person, he went into the mountains on horseback. his diary states that he reached tempest mountain on september 20, finding the mansion in great decrepitude. the sullen, odd-eyed martenses, whose unclean animal aspect shocked him, told him in broken gutterals that jan was dead. he had, they insisted, been struck by lightning the autumn before; and now lay buried behind the neglected sunken gardens. they showed the vis

ll the following january; when he dropped several cards from vienna telling of his passage through that city on the way toward a more easterly region whither one of his correspondents and fellow-delvers into the occult had invited him. the next card was from klausenburg in transylvania, and told of ward's progress toward his destination. he was going to visit a baron ferenczy, whose estate lay in the mountains east of rakus; and was to be addressed at rakus in the care of that nobleman. another card from rakus a week later, saying that his host's carriage had met him and that he was leaving the village for the mountains, was his last message for a considerable time; indeed, he did reply to his parents' frequent letters until may, when he wrote to discourage the plan of his mother for a mee

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

rbid odour and vibrations! sorcerer, emissary, changeling, outsider. that hideous repressed buzzing. and all the time in that fresh, shiny cylinder on the shelf. poor devil "prodigious surgical, biological, chemical, and mechanical skill. for the things in the chair, perfect to the last, subtle detail of microscopic resemblance- or identity- were the face and hands of henry wentworth akeley hat the mountains of madness by h. p. lovecraft written feb-22 mar 1931 published february-april 1936 in astounding stories, vol. 16, no. 6 (february 1936, p. 8-32; vol. 17, no. 1 (march 1936, p. 125-55; vol. 17, no. 2 (april 1936, p. 132-50. i i am forced into speech because men of science have refused to follow my advice without knowing why. it is altogether against my will that i tell my reasons fo

he peaks on foot. i replied that i would join him as soon as he could send a plane, and that pabodie and i would work out the best gasoline plan-just where and how to concentrate our supply in view of the expedition s altered character. obviously, lake s boring operations, as well as his aeroplane activities, would require a great deal for the new base which he planned to establish at the foot of the mountains; and it was possible that the eastward flight might not be made, after all, this season. in connection with this business i called captain douglas and asked him to get as much as possible out of the ships and up the barrier with the single dog team we had left there. a direct route across the unknown region between lake and mcmurdo sound was what we really ought to establish. lake ca

ver bred such ambiguous and archaean monstrosities as those lake had just mentioned. at the moment i felt sorry that i had ever read the abhorred necronomicon, or talked so much with that unpleasantly erudite folklorist wilmarth at the university. this mood undoubtedly served to aggravate my reaction to the bizarre mirage which burst upon us from the increasingly opalescent zenith as we drew near the mountains and began to make out the cumulative undulations of the foothills. i had seen dozens of polar mirages during the preceding weeks, some of them quite as uncanny and fantastically vivid as the present example; but this one had a wholly novel and obscure quality of menacing symbolism, and i shuddered as the seething labyrinth of fabulous walls and towers and minarets loomed out of the t

in nine-foot snow graves under five-pointed mounds punched over with groups of dots in patterns exactly those on the queer greenish soapstones dug up from mesozoic or tertiary times. the eight perfect specimens mentioned by lake seemed to have been completely blown away. we were careful, too, about the public s general peace of mind; hence danforth and i said little about that frightful trip over the mountains the next day. it was the fact that only a radically lightened plane could possibly cross a range of such height, which mercifully limited that scouting tour to the two of us. on our return at one a.m, danforth was close to hysterics, but kept an admirably stiff upper lip. it took no persuasion to make him promise not to show our sketches and the other things we brought away in our po

; a conventional comment on the regularity of the clinging cube and rampart formations; a decision that the cave mouths indicate dissolved calcaerous veins; a conjecture that certain slopes and passes would permit of the scaling and crossing of the entire range by seasoned mountaineers; and a remark that the mysterious other side holds a lofty and immense superplateau as ancient and unchanging as the mountains themselves- twenty thousand feet in elevation, with grotesque rock formations protruding through a thin glacial layer and with low gradual foothills between the general plateau surface and the sheer precipices of the highest peaks. this body of data is in every respect true so far as it goes, and it completely satisfied the men at the camp. we laid our absence of sixteen hours- a lon

r, and brought away in our pockets. but now that starkweather-moore party is organizing, and with a thoroughness far beyond anything our outfit attempted. if not dissuaded, they will get to the innermost nucleus of the antarctic and melt and bore till they bring up that which we know may end the world. so i must break through all reticences at last- even about that ultimate, nameless thing beyond the mountains of madness. iv it is only with vast hesitancy and repugnance that i let my mind go back to lake s camp and what we really found there- and to that other thing beyond the mountains of madness. i am constantly tempted to shirk the details, and to let hints stand for actual facts and ineluctable deductions. i hope i have said enough already to let me glide briefly over the rest; the res

HP LOVECRAFT POLARIS

nd alos who spoke, and his speech was one that pleased my soul, for it was the speech of a true man and patriot. that night had the news come of daikos' fall, and of the advance of the inutos; squat, hellish yellow fiends who five years ago had appeared out of the unknown west to ravage the confines of our kingdom, and to besiege many of our towns. having taken the fortified places at the foot of the mountains, their way now lay open to the plateau, unless every citizen could resist with the strength of ten men. for the squat creatures were mighty in the arts of war, and knew not the scruples of honour which held back our tall, grey-eyed men of lomar from ruthless conquest. alos, my friend, was commander of all the forces on the plateau, and in him lay the last hope of our country. on this

HP LOVECRAFT THE CALL OF CTHULHU

rders, and averred that the killing had been done by black-winged ones which had come to them from their immemorial meeting-place in the haunted wood. but of those mysterious allies no coherent account could ever be gained. what the police did extract came mainly from an immensely aged mestizo named castro, who claimed to have sailed to strange ports and talked with undying leaders of the cult in the mountains of china. old castro remembered bits of hideous legend that paled the speculations of theosophists and made man and the world seem recent and transient indeed. there had been aeons when other things ruled on the earth, and they had had great cities. remains of them, he said the deathless chinamen had told him, were still to be found as cyclopean stones on islands in the pacific. they

HP LOVECRAFT THE LURKING FEAR

xicate him as they had before. instead, his surroundings depressed him; and he frequently wrote to a friend in albany of plans to leave the paternal roof. in the spring of 1763 jonathan gifford, the albany friend of jan martense, became worried by his correspondent's silence; especially in view of the conditions and quarrels at the martense mansion. determined to visit jan in person, he went into the mountains on horseback. his diary states that he reached tempest mountain on september 20, finding the mansion in great decrepitude. the sullen, odd-eyed martenses, whose unclean animal aspect shocked him, told him in broken gutterals that jan was dead. he had, they insisted, been struck by lightning the autumn before; and now lay buried behind the neglected sunken gardens. they showed the vis

HP LOVECRAFT THE QUEST OF IRANON

of lutes and dancing is even the fair aira thou seekest, for it is told that thou hast not known aira since the old days, and a name often changeth. let us go to oonai, o iranon of the golden head, where men shall know our longings and welcome us as brothers, nor even laugh or frown at what we say" and iranon answered "be it so, small one; if any in this stone place yearn for beauty he must seek the mountains and beyond, and i would not leave thee to pine by the sluggish zuro. but think not that delight and understanding dwell just across the karthian hills, or in any spot thou canst find in a day's, or a year's, or a lustrum's journey. behold, when i was small like thee i dwelt in the valley of narthos by the frigid xari, where none would listen to my dreams; and i told myself that when

ismal. and the men of oonai were pale with revelling, and dull with wine, and unlike the radient men of aira. but because the people had thrown him blossoms and acclaimed his sings iranon stayed on, and with him romnod, who liked the revelry of the town and wore in his dark hair roses and myrtle. often at night iranon sang to the revellers, but he was always as before, crowned only in the vine of the mountains and remembering the marble streets of aira and the hyaline nithra. in the frescoed halls of the monarch did he sing, upon a crystal dais raised over a floor that was a mirror, and as he sang, he brought pictures to his hearers till the floor seemed to reflect old, beautiful, and half-remembered things instead of the wine-reddened feasters who pelted him with roses. and the king bade

is banquet-couch and died writhing, whilst iranon, pale and slender, sang to himself in a far corner. and when iranon had wept over the grave of romnod and strewn it with green branches, such as romnod used to love, he put aside his silks and gauds and went forgotten out of oonai the city of lutes and dancing clad only in the ragged purple in which he had come, and garlanded with fresh vines from the mountains. into the sunset wandered iranon, seeking still for his native land and for men who would understand his songs and dreams. in all the cities of cydathria and in the lands beyond the bnazie desert gay-faced children laughed at his olden songs and tattered robe of purple; but iranon stayed ever young, and wore wreathes upon his golden head whilst he sang of aira, delight of the past an

HP LOVECRAFT THE WHITE SHIP

t in space and time. sometimes at twilight the gray vapors of the horizon have parted to grant me glimpses of the ways beyond; and sometimes 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

IRISH WITCHCRAFT AND DEMONOLOGY

alsh. upon which the ghost looked with a more friendly air upon him, bidding him not to be afraid, and then vanished in a flash of brightness. but having learnt the truth of the matter in some mysterious way, it again appeared, this time in a great fur and threatened to tear him to pieces if he did p. 139 not do as it desired. utterly unnerved by these unearthly visits, taverner left his house in the mountains and went into the town of belfast, where he sat up all night in the house of a shoemaker named peirce, where were also two or three of lord chichester's servants "about midnight, as they were all by the fireside, they beheld taverner's countenance change and a trembling to fall upon him; who presently espied the apparition in a room opposite him, and took up the candle and went to it

s of strange doings are in connection with cattle. at dungannon quarter sessions in june 1890, before sir francis brady, one farmer sued another for breach of warranty in a cow. 1 it was suggested p. 240 that the animal was "blinked" or in other words was under the influence of the "evil eye" or had a pishogue put upon it. the defendant had agreed to send for the curative charm to a wise woman in the mountains. the modus operandi was then proceeded with. three locks of hair were pulled from the cow's forehead, three from her back, three from her tail, and one from under her nostrils. the directions continued as follows: the operators were to write the names of eight persons in the neighbourhood whom they might suspect of having done the harm (each name three times, and the one of these eig

ISIS UNVEILED

among its number. they must have extended along the east of the jordan, and southeasterly among the arabians (gal, i, 17, 21; ii, 11) and sabaeaus in the direction of basra; and again, they must have gone far north over the lebanon to antioch, also to the northeast to the nasarian settlement in beroea, where st. jerome found them. in the desert the mysteries of adonis may have still prevailed; in the mountains aiai adonin was still a cry i "having been united (conjunctug) to the nazarenes, each (ebionite) imparted to the other out of his own wickedness, and decided that christ toot of the seed of a man" writes epiphanius* and if they did, we must suppose they knew more about their con- temporary prophet than epiphanius 400 years later. theodoret, as shown elsewhere, describes the nazarenes

lain, and the rock was 613. bermai, similitude v, f 6. 614. zohar, comm. on oenetit, zl, 10. it. ivii, 11. 616. codt-x naaeaau. hi, p. 61. 617. ibid, u, p. 281. rk; hunderf unij ii fragt, p. 104\ must renudd the reader, in this coimeiiod, that joshua and jems are one jue dame. in the slavonian biblei joshua reads leitu (or jesiuj nann. digilizocb, google the coming of jong messiah 24s higher than the mountains, rectangular, so as to be able to hold the whole world; but that rock was old, having a gate hewn out of it, and the hew- ing out of the gate seemed to me to be recent* in the zokar we find "to 40,000 superior worlds the white of the skull of his head [of the most sacred ancient in abgamditu] is extended. when ze'ir [the first reflexion and image of his father, the ancient of the anc

eatest secrecy. women are admitted to them as well as men, and play a part of great importance at the initiation of men. he probation, unless some extraor^nary exception a made, is long and severe. once in a certain period of time a solemn ceremony takes place, during which all the elders and the initiates of the highest two degrees start out for a pilgrimage of several days to a certain place in the mountains. hi^ meet within the safe predncts rjl a monastery said to have been erected during the earliest times of the christian era. outwardly one sees but old ruins of a once grand edifice, used, says the legend, by some gnostic sects as a place of worship during the religious persecutions. the ruins above ground, however, are but a convenient mask, the subterranean chapel, halls, and cells

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ing covered with snow. albus, white, certainly comes from the celtic alp, or alb, says the historian pezron; for in that language, as well as in many others, the b and the p frequently interchange; from whence the ancient latins, and the 180 the rosicrucians. sabines themselves, said alpus for white. i consider it therefore as certain, continues pezron, that from alpus the word alps came, because the mountains are always white, as being covered with snow; the words alp or alb, and their compounds, meaning white everywhere. i conclude, also, that from the pen of the celt, umbrians, and sabines, which signifies a head, top, or high place, they made penninus mons, the apennines, vast mountains in italy. thus these celebrated words proceed certainly from the gaulish tongue, and are older by se

re, abound at candlemas-day (february 2d, or the feast of the purification; in the torches borne at weddings, and in the typical flame-brandishing at marriage over almost all the world; in the illuminations at feasts; in the lights on, and set about, the christian altar; at the festival of the holy nativity; in the ceremonies at preliminary espousals; in the bale, or baal, fires on the summits of the mountains; in the watchlights, or votive sanctuary-lights, in the hermitage in the lowest valley; in the chapelle ardente in the romish funereal observances, with its abundance of silent, touching lights around the splendid catafalque, or twinkling, pale and ineffectual, singly at the side of the death-bed in the cottage of the peasant. starry lights and innumerable torches at the stately fune

an apt and a forcible remark has been made: natural selection can only preserve such slight variations as are immediately useful. it cannot provide a savage with brains suited to the remote needs of his civilised descendants some thousands of years later. all is progressive, and all is development, with these philosophers. they have no idea of cataclysm. when the whole world is the offspring when the mountains, with the mutilated and the riven faces which they present to us, are the children thunderstricken of the intelligent (sudden to the world sometimes, snapping gradations and evolutions with miracle. master, guide, and god of all! thinkest thou that those skies have forgotten to be in earnest, be-cause them goest mouthing through the world like an ape? be what you wish to be then, and

JESSUP MK THE CASE FOR THE UFO

an ours, and more directly associated with forces which we do not yet comprehend. again we are dealing with indirect evidence, not always of the greatest clarity. yet in support of an antiquity of such an order i have seen and touched stonework carved out of the solid mountains of rock in south america, which certainly antedate the andean glaciers, and almost as certainly predate the formation of the mountains themselves. this work is superior in technique to that accomplished by our currently machanized civilization. much of that construction, sculpture and tunneling could only have been accomplished by "forces" different from those in use by us today. the quandary is largely resolvable by admitting to a levitating force developed and used by the same common denominator- space flight--whi

predecessors, and this has led to some confusion, because practically all other ruins in the neighborhood have been vaguely and uncertainly classified as "pre-incan" this is a rather too comprehensive term, and the pre-inca remains should be divided into those ruins which were immediately pre-inca, and those which had their creation remote in time; some of which were skillfully constructed before the mountains were raised to their present high level certainly before glaciation. the massive work of sacsahuaman seems to be intermediate between the extremely old and the more immediately pre-inca, and may very well be the initial works of those people who were last in the area before the incas, and whose works the incas inherited and used. rope of that day was so crude as to even be negligible

reated it; what started it in motion and what kept it in motion; and what directed its movements? such a mass would cause a huge explosion when it hit that great planet unleess introduced with great care. as part of the celestial show of 1878, we should take a closer look at the reports of russell and hirst from the blue mountains of australia. mr. h.c. russell was heading a small expedition into the mountains to study high altitude and clear mountain air for better observing conditions. here is his report, extracted from a letter to observatory. the only observation which i would here place on record was made on the morning of the 21st of october (1889) at nine o'clock am, when, on looking at the moon (mr. hirst) found that a large part of it was covered with a dark shade quite as dark as

K AMBER THE BASICS OF MAGICK

e are grouped into four main categories- gnome (earth) undine (water) salamander (fire) sylph (air) the basics of magick get any book for free on: www.abika.com 14= dwarfs nymphs jin (genies) fairies elves tritons storm angels brownies mermaids hobgoblins mermen lepricauns sirens harpies elementals are usually only visible to those with clairvoyant sight and are more likely to be seen at night in the mountains or country away from cities- especially if you are tired or sleepy. although elementals exist naturally, it is also possible to create one which will exist for a limited time- no elemental has immortality. a created elemental is called an 'artificial elemental. to the ancients, elementals were the physical explanation of the universe. however, some contemporary occultists see them on

KETAB E SIYAH

n guile and make entrance into the garden. once within its walls we shall fulfil our charms and bring to being our champion race the new heroes of our cause, inheritors of our legacy, kings of the empire that is to be. await us, then, upon this mountain. we shall return in triumph" as the sun's last embers faded upon the farthest horizon of the west, melting like oil across the ocean, i went from the mountains of atlas with ishtar at my right hand and baalzebub upon my left hand. now the night's shadows devoured the sight of mountains where our comrades waited, their keen eyes watching for our return else turned to heaven to descry the foe and whether they moved against our grand ambition or remained ignorant of our endeavour. yet no action of the elohim was apparent to them nor the return

of the fruit of knowledge of consequences. this is known to those of you that watched. bearing thnece my children from heaven's vengeance, i carried man and woman within my arms to the kingdom between two rivers where they might raise their progeny, safe from harm at heaven's wrathful hand, and spread across all the earth's hills and plains. there, upon the fields between the rivers, flowing from the mountains to the sea, i did set them down upon the fertile land. coming to them there, between the rivers, came the beasts that dwell upon the earth to swear their fealty to the new monarchs of the middle realm, renouncing heaven's rule. a great multitude of god's creatures came to kneel before the sceptre of the noble nephilim. first of all the beasts was the ox, most strong, who would pull t

eatest of them, mightiest in battle, shrewdest in trade, wisest in judgement, most faithful to my cause and ever willing to pour out libations to honour the three that had first made their race was magnificent shurupuk between the two rivers. high were the walls of shurupuk and bright with beaten bronze; strong were the towers of shurupuk and bright with flags that danced like flames in wind from the mountains and sentries stood upon the high ramparts and kept vigil over the most distant frontiers of the empire. from the fertile fields and from distant lands as tribute, from the ships that traded upon the tigris and euphrates, all the riches of the world were brought to shurupuk: gold and silver, cedar and purpure, bright lapis lazuli, birds and beasts of a thousand shapes, grain and wine

th that do take breath from the wind save those that he does choose to spare. lo! the lord of hosts shall throw open the cataracts and release upon the earth a great deluge, drowning all the land beneath the swollen seas. in this you, noah, prophet of god, must aid us, the elohim hosts, for our power alone cannot pierce 250 to the earth beneath heaven to release the gates beneath the seas so that the mountains' peaks might be submersed beneath the waves. to you shall i teach the invocation by which this end might be wrought. before this is done, noah, that you and your family might endure and repeople the earth with a more noble race you must build for yourself a ship that shall be in length three hundred cubits that shall be in breadth fifty cubits that shall be in height thirty cubits. i

th and they continued quivering. then he commanded gabriel to take two of the pieces of the white pearl, one of which he placed under the earth, while the other rested in the gate of heaven. then he placed in them the sun and the moon, and created the stars from their fragments, and suspended them in heaven for an ornament. he also created fruit-bearing trees and plants in the earth, and likewise the mountains, to embellish the earth. he created the throne over the carpet. then said the mighty lord "o angels, i will create adam and eve, and will make them human beings, and from them two shall arise, out of the loins of adam, shehr ibn jebr; and from him shall arise a single people on the earth, the people of 'azazel, to wit of ta'us melek, which is the yezidi people. then i shall send shei

ahab beelzebub, whom they call amongst us pirbub. we had a king in babel whose name was bukhti-nossor (nebuchadnezzer, and ahasuerus in persia, and in constantinople aghriqalus. before heaven and earth existed, god was over the waters in a vessel in the midst of the waters. 404 then he was wroth with the pearl which he had created, wherefore he cast it away: and from the crash of it were produced the mountains, and from the clang of it the sand-hills, and from its smoke the heavens. then god ascended into heaven, and condensed the heavens, and fixed them without supports, and enclosed the earth. then he took the pen in his hands, and began to write down the names of all his creatures. from his essence and light he created six gods, whose creation was as one lighteth a lamp from another lam

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

traditions and establish lower forms of worship; but the clan drew together and, by strictly marrying only among themselves, preserved the old customs and religion as well as their purity of race. nearly four thousand years after the arrival of the indians, there arose in egypt certain prophets who foretold a great flood, so the clan in a body took ship across the red sea and found a refuge among the mountains of arabia. 63. in 9,564 b.c. the prophecy was fulfilled; the island of poseidonis sank beneath the atlantic ocean in the deluge mentioned in the timaeus of plato; at the same time the land rose and made the sahara desert where a shallow sea had been before, and a vast tidal wave swept over egypt, so that almost its entire population was destroyed. even when everything settled down, t

ubmitted to it. 959. the second class of force comes from red or rather rose-coloured masonry. this group comprises all masons from the 4 to the 29, and includes also the masons of the holy royal arch. its central point is the 18 or rose-croix, and its special characteristic is love. because of its quality of love it dates its communications from the valleys- the fertile valleys running down from the mountains, yet descending towards the teeming plains of every-day life. 960. the greeting of the first group may be compared to the blessing of a great guru or religious teacher, while the second is more like the affection which parents give to children, or that which the pitris or ancestors shower upon mankind. in the 33 each man exercises a power of blessing not unlike that of a bishop in th

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ls of space and time; but it was also the secret name of the physical centre of the mysteries- and this centre was iona. another such secret centre in mediaeval days was the abbey of kilwinning; and thus, the rites which derive in part from culdee sources have always styled themselves as of kilwinning and of heredom. 498. the saxon invasion of britain drove the celtic inhabitants of the plains to the mountains of the west and north; and thus there was a further mingling of the jewish mysteries of the collegia with the culdee rites. the culdees of york were among the guardians of the masonic tradition in the tenth century, and the old charges tell us that an assembly of masons was held at york during the reign of king athelstan, when a reorganization of the craft took place. for many centur

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

owever, these hells were purgatories in which the condemned were tortured for a set period of time before being reincarnated. the chinese tradition tended to locate infernal as well as the paradisiacal realms in remote areas beyond the borders of china. the idea of the netherworld draws from different traditions that were mingled together. after the introduction of buddhism, which came from west, the mountains located in the western part of the country were considered to be netherworld realms. an important part of the landscape of the afterlife was, for example, mount t ai, originally considered the point where life began. mount t ai became, during the ch in and han empires, the dead s administration center, where souls were judged by a lord of the dead, thus reflecting the structure of po

which possessed individuals are freed from demons. according to the gospels, healing the sick and the deranged by exorcising demons constituted a major aspect of jesus ministry (e.g, matthew 15:22 and 15:28; luke 4:33 35. jesus also imparted the power to exorcise to the disciples (matthew 10:1. as related in one familiar gospel tale, demons can also possess animals: now there was there nigh unto the mountains a great herd of swine feeding. and all the devils besought him, saying, send us into the swine, that we may enter into them. and forthwith jesus gave them leave. and the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea (they were about two thousand) and were choked in the sea (mark 5:7 13. although the story is not spell

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

for a brief period in the last days.he will be followed by an imposter messiah (parallel to the christian notion of an antichrist) who will attempt to lead the world astray. finally, however, the prophet jesus will appear to usher in the final judgment. on judgment day the earth will quake and mountains become a heap of sand: when the stars shall be extinguished, when heaven shall be split, when the mountains shall be scattered (arberry 1969, 318. as in the judgment day scenarios of other middle eastern religions, the dead are resurrected: upon the day when the caller shall call unto a horrible thing, abasing their eyes, they shall come forth from the tombs as if they were scattered grasshoppers, running with outstretched necks to the caller. the unbelievers shall say, this is a hard day

k of revelation (12, it is described as big and red, with seven heads and ten horns. in the war in heaven, the archangel michael is usually represented as the slayer of the dragon, and his angels fight against the dragon and his rebel angels. in hebrew scriptures, yahweh is sometimes depicted as a storm god. at his coming the earth trembled, and the heavens dropped, yea, the clouds dropped water, the mountains quaked before the lord (judg. 5:4 5. thou didst break the heads of the dragons on the waters says the psalmist (ps. 74:13, and the lord. shall slay the dragon that is in the sea (isa. 27:1).moreover, in psalms 91:13, the saints shall trample the dragon under their feet. the battle between yahweh and the dragon is very popular in the 150 leviathan visions of the later hebrew prophets

LIBER ALEPH

nd the new current of high magick leapeth forth as a flood from the womb of my true lady babalon. and a word hath come to me by he mouth of the scarlet woman, whose name is eve, or ahitha, concerning the temple of iuppiter that is builded for me. and therein is a woman appointed to a certain office. now this woman appeared to me in a vision when i was in the house of the juggler by the lake among the mountains, the sun being in cancer in the eleventh year of the on, even in the week after thy birth. and i think this woman to be her whom i call wesrun. but even while with a pure heart i did invoke her, there came unto me another like unto her, so that i am confused in my mind and bewildered. and this other woman stirreth my true nature in its depth, so that i will not call it love. for the

chantment of her devotion i am caught up cunningly into beautitude, with great joy of the gods that have bestrewn my way with flowers, ay many flowers and herbs of magick and of holiness withal to match their beauty. nay, o my son, i will cease this epistle unto thee for awhile, that i may rest in the pleasure of this contemplation, for it is solace ineffable, and recreation like unto sleep among the mountains. yea, can i wish thee more than this, that, coming to mine age, thou mayst find a virgin like unto this to draw thee with her simplicity, and her embroidered silence? n liber aleph vel cxi 144 en de constantia amoris cordi candido (of constancy in love, for a pure heart) hink it not strange, my son, that i, praising adultery, should praise also constancy and delight therein. for this

f the belief that their dead rigidity was exercise of will. and the letter of the man is tzaddi, whose number is ninety; which is maim, the water that conformeth itself perfectly with its vessel, that seeketh constantly its level, that penetrateth and dissolveth earth, that resisteth pressure maugre its adaptability, that being heated is the force to drive great engines, and being frozen breaketh the mountains in pieces. o my son, seek well to know! l the book of wisdom or folly 157 #a de dracone qu est aquila, serpens, scorpio (of the drragon which is eagle, serpent, scorpion) hreefold is the nature of life, eagle, serpent, and scorpion. and of these the scorpion is he that, having no lion of light and of courage within him, seemeth to himself encircled by fire, and, driving his sting int

lly 169 #m de formula femin (of the formula of woman) ow this is the right power and property of a woman, to arrange and to adjust all things that exist in their proper sphere, but not to create or to transcend. therefore in all practical matters is she of might and of wit to produce an effect consonant with her mood. and her symbol is water, that seeketh the level, whether for wrath, eating away the mountains (yet even in this making smooth the plains) or for love, in fecundity of earth. but it is the fire of man that hath heaved up those mountains, in huge turmoil. man them maketh mischief and trouble by his violence, be his will convenient to his environment, or antipathetic; but woman disturbeth by manipulation, adroit or sinister as her mood may be of order or of disorder. for any man

e mother, giving ease, sleep, and death, which consolations are eschewed by the true man or hero. i liber aleph vel cxi 174% sequitur de his viis (further concerning these paths) ow the path of ayin is a link between mercury and the sun, and in the zodiac importeth the goat. this goat is called also strength, and standeth in the meridian at the sunrise of spring; and it is his nature to leap upon the mountains. so herefore he is a symbol of true magick, and his name is baphomet, wherefore did i design him as an atu of thoth, the fifteenth, and put his image in the front of my book, the ritual of high magick, which was the second part of my thesis for the grade of major adept, when i was clothed about with he body called alphonse louis constant. now the goat flieth not as doth the eagle; bu

LIBER CORDIS CINCTI SERPENTE

, the city of the violets and the roses. 22. the night fell, and the music of the lutes was stilled. 23. the tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. liber cordis cincti serpente svb figvra ynda 13 29. yet all the while thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodil

lxv 43. the fountains of water have been loosed upon her; she hath struggled with exceeding torment. 44. she hath burst in sunder with the weight of the waters; she hath sunk into the awful sea. 45. so am i, o adonai, my lord, and such are the waters of thine intolerable essence. 46. so am i, o adonai, my beloeved, and thou hast burst me utterly in sunder. 47. i am shed out like spilt blood upon the mountains; the ravens of dispersion have borne me utterly away. 48. therefore is the seal unloosed, the guarded the eighth abyss; therefore is the vast sea as a veil; therefore is there a rending asunder of all things. 49. yea, also verily thou art the cool still water of the wizard fount. i have bathed in thee, and lost me in thy stillness. 50. that which went in as a brave boy of beautiful l

LIBER CXCVII STORY OF SIR PALAMEDES

re, the beast a meal. with dreadful eyes stare into death the child, the sire. six days: the gaunt and gallant knight sees hateful visions in the day. where are the antient speed and might were wont to animate that clay? nine days; they stumble on; no more his strength avails to bear the child. still hangs the mist, and still before yawns the immeasurable wild. twelve days: the end. afar he spies the mountains stooping to the plain; a little splash of sunlight lies beyond the everlasting rain. his strength is done; he cannot stir. the child complains.how feebly now! his eyes are blank; he looks at her; the cold sweat gathers on his brow. sir palamedes, the saracen knight 15 to save the world.three days away! his life in knighthood.s life is furled, and knighthood.s life in his.to-day. his

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ah, say the adepts, samadhi is not the end, but the beginning. you must regard samadhi as the normal state of mind which enables you to begin your researches, just as waking is the state from which you rise to samadhi, sleep the state from which you rose to waking. and only from sammasamadhi.continuous trance of the right kind.can you rise up as it were on tiptoe and peer through the clouds unto the mountains. now of course it is really awfully decent of the adepts to take all that trouble over us, and to put it so nicely and clearly. all we have to do, you see, is to acquire samma-samadhi, and then rise on tiptoe. just so! but then there are the other adepts. hark at him! little brother, he says, let us rather consider that as the pendulum swings more and more slowly every time, it must

LIBER DCCCLX JOHN ST

important sense than now i seek. i am not to be content with little or with much; but only with the ultimate attainment. apparently the method is just this; to store up.no matter how.great treasures of energy and purity, until they begin to do the work themselves (in the way that the hindus call .ukshma. just so the engineer.five feet six in his boots.and his men build the dam. the snows melt on the mountains, the river rises, and the land is irrigated, in a way that is quite independent of the physical strength of that five foot six of engineer. the engineer might even be swept away and drowned by the forces he had himself organized. so also the kingdom of heaven. and now (12.57) john st. john will turn himself to sleep, invoking adonai. 1.17. can neither sleep nor concentrate. john st

LIBER DCCCXI ENERGIZED ENTHUSIASM

which i caught the words eros, thelema and sebazo. while she did this she unloosed the breastplate and gave it to the girl attendant. the robe followed; i saw that they were naked and unashamed. for the first time there was absolute silence. now, from an hundred jets surrounding the board poured forth a perfumed purple smoke. the world was wrapt in a fond gauze of mist, sacred as the clouds upon the mountains. then at a signal given by the high priest, the bell tinkled once more. the celebrants stretched out their arms in the form of a cross, interlacing their fingers. slowly they revolved through energized enthusiasm 21 three circles and a half. she then laid him down upon the cross, and took her own appointed place. the organ now again rolled forth its solemn music. i was lost to everyt

LIBER ISRAFEL

of the shrine which standeth in the centre of the earth! 8. behold, he is in me, and i in him! mine is the radiance, wherein ptah floateth over the firmament! i travel upon high! i tread upon the firmament of nu! i raise a flashing flame, with the lightning of mine eye! ever rushing on, in the splendour of the daily glorified ra: giving my life to the dwellers of earth. 9. if i say gcome up upon the mountains! h the celestial waters shall flow at my word. for i am ra incarnate! khephra created in the flesh! i am the eidolon of my father tmu, lord of the city of the sun! 10. the god who commands is in my mouth! the god of wisdom is in my heart! my tongue is the sanctuary of truth! and a god sitteth upon my lips. 11. my word is accomplished every day! and the desire of my heart realises its

LIBER LXVII THE SWORD OF SONG

ht* this simile for the mind and its impressions, which must be stilled before the sun of the soul can be reflected, is common in hindu literature. the five glaciers are, of course, the senses. 390 395 400 405 410 415 420 425 but the results of concentration do so. some poetry. pentecost 33 so still and cold, a frost so chill, that all the glaciers be still? yet in its peace no frost. arise! over the mountains steady stand, o sun of glory, in the skies alone, above, unmoving! brand thy sigil, thy resistless might, the abundant imminence of light! ah! o in the silence, in the dark, in the intangible, unperfumed, ingust abyss, abide and mark the mind.s magnificence asssumed in the soul.s splendour! hear is peace; here earnest of assured release. here is the formless all-pervading spirit of t

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

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

ous hropta-ty lr [odin] rides to the pyre of his son. there i perceive valkyries and ravens accompany the wise victory-tree [man; here odin] to the blood of the holy corpse. thus [the hall] is adorned from within with things remembered. the excellent heimdall rides a horse to that pyre that the gods had built for the fallen son of the very wise tester of the raven [odin. the very powerful hild of the mountains [giantess] caused the sea-sleipnir [ship] to trudge forward; but the wielders of the helmet flames of hropt [odin] felled her mount. snorri has more detail. he adds several gods to the list of those who attended, and he makes sense out of the stanza with the giantess in it by stating that the funeral ship could not be launched and that the gods therefore sent to jotunheimar for that

nt has ties to norse mythology. gstrong thor makes trouble for people, h he says in stanza 10, and gthe earth is rent, because i say that thor thus again came thither, h he adds in stanza 11. the word gpeople h in stanza 10 could, in the language of poetry, refer to the speaker fs people, that is, the giants, or it could refer to everyone in the world. the rest of the poem indulges in prophecies: the mountains will tumble, the earth will move, men will be scoured in hot water and burned by fire, and so forth, and this may be a mix of the destruction of the race of giants and of humans, as in ragnarok (surt fs fire is mentioned in stanza 10. but many of the predictions of disruption on earth could also fit the volcanic activity that is so common in iceland. at the end of the poem the speake

hich is found in gudrunarkvida i, stanza 19, looks like a kenning for the valkyries, odin fs maidens, but since the noun dis can also mean just glady, h that stanza may tell us nothing at all about the disir. snorri uses the singular form, dis, in connection with two figures in gylfaginning. after recounting the story of the failed marriage between njord and skadi, snorri says that skadi moved to the mountains and lived at thrymhrim, gand she goes about much on skis and with a bow and shoots animals; she is called esnow-shoe god f or esnow-shoe dis. f h snorri says later in gylfaginning that freyja gis also called vanadis, h that is, dis of the vanir. the text in which disir play the greatest role is thidranda thattr ok thorhalls, which is found in late-fourteenth-century manuscripts of th

reins, and when she dismounted, odin called to four berserks to look after the horse, and they could not hold it unless they killed it. 196 norse mythology then hyrrokkin went to the prow of the ship and shot it forward at the first try so that sparks leapt out of the runners and all the lands shook. ulf fs stanza, number 12 in the conventional numbering, is as follows: the very powerful hild of the mountains [giantess] caused the sea-sleipnir to trudge forward; but the wielders of the helmet flames [warriors] of hropt [odin] felled her mount. ulf fs stanza was certainly known to snorri (husdrapa is only retained in snorri fs skaldskaparmal, and it does not appear that he needed to have known any other stanzas in order to have written what he did in gylfaginning. however, it is important

h. the first part, however, could be one of at least two things: the darkness of the waning moon or a dwarf name (nidi. see also nidavellir; nidhogg; sindri nidavellir plains, perhaps in the underworld, site of a splendid hall. we find the nidavellir only in voluspa, stanza 37: there stood to the north, on the nidavellir, a hall of gold, of the family of sindri. snorri conflated these plains with the mountains called nidafjoll and said that it was there the hall sindri was located. presumably plains and mountains 238 norse mythology are related. the first part of each name could be the darkness of the waning moon or a dwarf name (nidi. see also nidafjoll; sindri nidhogg (evil-blow) dragon associated with yggdrasil, the world tree. grimnismal mentions nidhogg in two stanzas: 32. ratatosk is

LUCIFERIAN SORCERY

earth and meditate. the green man and goddess themselves shall make their awakening to the witch, with whom has communed with nature. by being robed in the sky of the goddess, nuit, shall great beauty be revealed. it is by this simple yet important act which will lead one to the initiation of belial, or mastery of the earth. belial is itself, the fallen angel who masters the beasts of the world, the mountains and the forests along with azazel. it is though this exercise of invoking the green man or green woman, that one may proceed later to darker areas of bestial exploration, such as lycanthropy and spiritual transformations of mind above flesh. the union of both brings the announcement of our becoming in the world of manes and shades of the dead. the daemonic aspects of the witches sabb

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

l furnish riches and will instantly fetch things from a great distance, according to the will of the magician. he is as swift as human thought "aniguel: serviceable and most useful, and comes in the form of a ten-year-old boy. he must be invoked three times. his special power is to discover treasures and minerals hidden in the ground, which he will furnish to the magician "marbuel: a true lord of the mountains and swift as a bird on the wing. he is an opposing and troublesome spirit, hard to control. you must invoke him four times. he appears in the person of mars [a warrior in heavy armor. he will furnish the magician those things which grow above and under the earth. he is particularly the lord of the spring-root [the spring-root is a mysterious herb, possibly of a reddish color, which m

ages of spiritual growth. the unknown author then states "by philosophy is to be understood the knowledge of the workings of nature, by which knowledge man learns to climb to those higher mountains above the limitations of sense. by qabbalism is to be understood the language of the angelic or celestial beings, and he who masters it is able to converse with the messengers of god. on the highest of the mountains is the school of magia (divine magic, which is the language of god) wherein man is taught the true nature of all things by god himself" there is a growing conviction that if the true nature of rosicrucianism were divulged, it would cause consternation, to say the least. rosicrucian symbols have many meanings, but the rosicrucian meaning has not yet been revealed. the mount upon which

the word light, and the one to the left, jehovah elohim in the upper part and darkness in the lower part. the globe at the bottom contains the word day in the upper half and night in the lower. the four globes within the second ring depict the second, third, fourth, and fifth days of creation. the white globe above divided by a dotted line is designated the second day; the globe to the left with the mountains, the third day; the globe to the right with the planetary rings, the fourth day; and the globe below bisected by a dotted line, the fifth day. the square in the central ring containing the human form is marked the sixth day. this chart is a diagrammatic exposition of the three layers of the macrocosmic and microcosmic auric eggs, showing the forces active within them. table iv, figur

. 12. fixation, the act or process of ceasing to be a fluid and becoming firm; state of being fixed. 13. multiplication, the act or process of multiplying or increasing in number, the state of being multiplied. 14. projection, the process of turning the base metals into gold. p. 154 those disagreeing with the legend of hermes and his emerald tablet see in the two hundred angels who descended upon the mountains, as described by the prophet: enoch, the first instructors in the alchemical art. regardless of its originator, it was left to the egyptian priests to preserve alchemy for the modern world. egypt, because of the color of its earth, was called "the black empire" and is referred to in the old testament as "the land of darkness" by reason of its possible origin there, alchemy has long b

hem solar sulphur--the divine fire. these rays are crystallized by contact with click to enlarge the invisible magical mountain. from phililethales' lumen de lumine. on page 24 of lumen de lumine, eugenius philalethes describes the magical mountain as follows "this is that emblematical magical type, which thalia delivered to me in the invisible guiana. the first and superior part of it represents the mountains of the moon. the philosophers commonly call them the mountains of india, on whose tops grows their secret and famous lunaria. it is an herb easy to be found, but [for the fact] that men are blind discovers itself and shines after night like pearl. the earth of these mountains is very red and soft beyond all expression. it is full of crystalline rocks, which the philosophers call thei

e found, but [for the fact] that men are blind discovers itself and shines after night like pearl. the earth of these mountains is very red and soft beyond all expression. it is full of crystalline rocks, which the philosophers call their glass and their stone: birds and fish (say they) bring it to them. of these mountains speaks hali the arabian, a most excellent judicious author 'go, my son, to the mountains of india, and to their quarries or caverns, and take thence our precious stones which dissolve or melt in water, when they are mingled therewith. much indeed might be spoken of these mountains, if it were lawful to publish their mysteries, but one thing i shall not forbear to tell you. they are very dangerous places after night, for they are haunted with fires and other strange appar

MASTERING WITCHCRAFT

coven be a solely goddess-oriented variety, the following traditional one: 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! 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 the world. illumine the seas and the rivers, sorrows be laid, joy to the world! blessed by the great goddess, without beginning, without end, everlasting in eternity! io evoke, blessed be! however, the latter chant is used only at halloween or yule, as it refers specifically to the coming of winter and the rebirth of the sun at shamain (hallaws) or midwin

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

upon another; and by the name iaht, by which god will cast one stone upon another, so that all people and nations will fly from the sea-shore, and will say unto them cover us and hide us; and by the name emanuel, by which god will perform wonders, and the winged creatures and birds of the air shall contend with one another; and by the name anael, and in the name anael, by which god will cast down the mountains and fill up the valleys, so that the surface of the earth shall be level in all parts; and by the name zedereza, and in the name zedereza, by which god will cause the sun and moon to be darkened. and the stars of heaven to fall; and by the name sepheriel, by which god will come to universal judgment, like a prince newly crowned entering in triumph into his capital city, girded with a

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

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ns and human blackmagicians were causing chaos and destruction in the surface societies by projectingmalevolent energy fields into peoples minds using that which we call witchcraftthemanipulation of energy. dickhoff says that the monk led 400 warrior-monks into thecaverns to do battle with this serpent cult. scholar and researcher, j. j. hurtakdeclares: in our research in africa, the far east and the mountains of south america, we have comeacross statuary of very grotesque beings, who according to the indian and shamanistic tra-dition, went into the earth at the time of a great cataclysm .the apache indians tell stories of tunnels between their lands and the city of tiahuan-aco and claim that their ancestors traveled for years by this route. the indian chiefsalso assured that the tunnels w

any god save unto the lord only, he shall be utterly destroyed (exodus22:20)by the sweat of your face will be your bread, until you return to the ground; for out of it youwere taken, for dust you are and to dust you will return (genesis 3:17-19) then shall ye know that i am the lord, when their slain men shall be among their idolsround about their altars, upon every high hill, in all the tops of the mountains, and underevery green tree, and under every thick oak, the place where they did offer sweet savor to alltheir idols..so will i stretch out my hand upon them, and make the land desolate..and theyshall know that i am the lord (ezekiel 6:13-14) wherefore, as i live, saith the lord god; surely, because thou hast defiled my sanctuary withall thy detestable things, and with all thine abomi

ugmented enormously, a legacyof seismic activity was bequeathed which is far from over, a new land drainage pattern was instituted,and completely different oceanic and atmospheric circulatory regimes were established (p. 263)and the kings of the earth, and the great men, and the chief captains, and the mighty men, and everybondman, and every freeman, hid themselves in the dens and in the rocks of the mountains.the flood watersinevitably, the inhabitants of high latitudes experienced the most massive rising of the deluge waters asthey became piled up into a gargantuan water mountain submerging all land. salvation in arks andother floating refuges was the sole means of escape for those communities (p. 303)the phaeton disaster proper marked the singlemost momentous point in intelligent humani

or was carried everywhere in da's mouth. rivers, mountains, and valleys twine and curve becausethat is how the rainbow serpent da moves. wherever they stopped for the night, mountains arose,formed from the serpent's dung. that is why if you dig down deep into a mountain, you find riches.now, when nana-buluku had finished creating, it was obvious that the earth just couldn't carry every-thing- all the mountains, trees, peoples, and animals. so, to keep the earth from capsizing, the creatorasked da to coil beneath it to cushion it- like the pads the african women and girls wear on their headswhen they are carrying a heavy load. appendix e: dragons and serpents306atlantis, alien visitation, and genetic manipulation because da cannot stand heat, the creator made the ocean for the serpent to li

MOODY RAYMOND A LIFE AFTER LIFE

han one. yet i can't say how many. at one point the dentist and nurse were talking to each other about another person, and i heard them, but by the time they finished a sentence i couldn't even remember what the first of the sentence had been. but i knew they were talking, and as they did their words would echo around and around. it was an echo that seemed to get further and further away, like in the mountains. i do remember that i seemed to hear them from above, because i felt as though i was up high, going to heaven. that's all i remember except that i hadn't been afraid or panicked at the thought of dying. at that time in my life, i was afraid of going to hell, but when this happened there was no question in my mind but that i was going to heaven. i was very surprised later that the tho

MORALS AND DOGMA

ich is the word of god" says paul, writing to the christians at ephesus "i will fight against them with the sword of my mouth" it is said in the apocalypse, to the angel of the church at pergamos* the spoken discourse may roll on strongly as the great tidal wave; but, like the wave, it dies at last feebly on the sands. it is heard by few, remembered by still fewer, and fades away, like an echo in the mountains, leaving no token of power. it is nothing to the living and coming generations of men. it was the _written_ human speech, that gave power and permanence to human thought. it is this that makes the whole human history but one individual life. to write on the rock is to write on a solid parchment; but it requires a pilgrimage to see it. there is but one copy, and time wears even that

ches flit away in the twinkling of an eye; they are the most inconstant of friends; flocks and herds perish, parents die, friends are not immortal, thou thyself diest; i know but one thing that doth not die, the judgment that is passed upon the dead. be humane toward those whom thou meetest on the road. if the guest that cometh to thy house is a-cold, give him fire; the man who has journeyed over the mountains needs food and dry garments. mock not at the aged; for words full of sense come often from the wrinkles of age. be moderately wise, and not over-prudent. let no one seek to know his destiny, if he would sleep tranquilly. there is no malady more cruel than to be discontented with our lot. the glutton eats his own death; and the wise man laughs at the fool's greediness. nothing is more

g seal under the cold impress of death. a dim consciousness of infinite mystery and grandeur lies beneath all the commonplace of life. there is an awfulness and a majesty around us, in all our little worldliness. the rude peasant from the apennines, asleep at the foot of a pillar in a majestic roman church, seems not to hear or see, but to dream only of the herd he feeds or the ground he tills in the mountains. but the choral symphonies fall softly upon his ear, and the gilded arches are dimly seen through his half-slumbering eyelids. so the soul, however given up to the occupations of daily life, cannot quite lose the sense of where it is, and of what is above it and around it. the scene of its actual engagements may be small; the path of its steps, beaten and familiar; the objects it han

_he_ creates and controls _them, making them to be all that they are, of evil or of good, to him as a moral being. life is what we make it, and the world is what we make it. the eyes of the cheerful and of the melancholy man are fixed upon the same creation; but very different are the aspects which it bears to them. to the one, it is all beauty and gladness; the waves of ocean roll in light, and the mountains are covered with day. life, to him, flashes, rejoicing, upon every flower and every tree that trembles in the breeze. there is more to him, everywhere, than the eye sees; a presence of profound joy on hill and valley, and bright, dancing water. the other idly or mournfully gazes at the same scene, and everything wears a dull, dim, and sickly aspect. the murmuring of the brooks is a d

aggregate of human endeavor. as the invisible particles of vapor combine and coalesce to form the mists and clouds that fall in rain on thirsty continents, and bless the great green forests and wide grassy prairies, the waving meadows and the fields by which men live; as the infinite myriads of drops that the glad earth drinks are gathered into springs and rivulets and rivers, to aid in levelling the mountains and elevating the plains and to feed the large lakes and restless oceans; so all human thought, and speech and action, all that is done and said and thought and suffered upon the earth combine together, and flow onward in one broad resistless current toward those great results to which they are determined by the will of god. we build slowly and destroy swiftly. our ancient brethren w

riest wore a robe of purple and a tiara of gold. the grand feast of the syrian goddess, like that of the mother of the gods at rome, was celebrated at the vernal equinox. precisely at that equinox the mysteries of atys were celebrated, in which the initiates were taught to expect the rewards of a future life, and the flight of atys from the jealous fury of cybele was described, his concealment in the mountains and in a cave, and his self-mutilation in a fit of delirium; in which act his priests imitated him. the feast of the passion of atys continued three days; the first of which was passed in mourning and tears; to which afterward clamorous rejoicings succeeded; by which, macrobius says, the sun was adored under the name of atys. the ceremonies were all allegorical, some of which, accord

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

lose proximity to gaa, and represented, as its name implies, the grosser atmosphere surrounding the earth which mortals could freely breathe, and without which they would perish. aether and aer were separated from each other by divinities called nephelae. these were their restless and wandering sisters, who existed in the form of clouds, ever [13]floating between aether and aer. gaa also produced the mountains, and pontus (the sea. she united herself with the latter, and their offspring were the sea-deities nereus, thaumas, phorcys, ceto, and eurybia. co-existent with uranus and gaa were two mighty powers who were also the offspring of chaos. these were erebus (darkness) and nyx (night, who formed a striking contrast to the cheerful light of heaven and the bright smiles of earth. erebus re

ave been tenderly attached to a youth of remarkable beauty, named atys, who, to her grief and indignation, proved faithless to her. he was about to unite himself to a nymph called sagaris, when, in the midst of the wedding feast, the rage of the incensed goddess suddenly burst forth upon all present. a panic seized the assembled guests, and atys, becoming afflicted with temporary madness, fled to the mountains and destroyed himself. cybele, moved with sorrow and regret, instituted a yearly mourning for his loss, when her priests, the corybantes, with their usual noisy accompaniments, marched into the mountains to seek the lost youth. having discovered him[6] they gave full vent to their ecstatic delight by indulging in the most violent gesticulations, dancing, shouting, and, at the same ti

and who believed, with child-like simplicity, that every power of nature was a divinity, which, according as its character was baleful or beneficent, worked for the destruction or benefit of the human race. helios, who was the son of the titans hyperion and theia, is described as rising every morning in the east, preceded by his sister eos (the dawn, who, with her rosy fingers, paints the tips of the mountains, and draws aside that misty veil through which her brother is about to appear. when he has burst forth in all the glorious light of day, eos disappears, and helios now drives his flame-darting chariot along the accustomed track. this chariot, which is of burnished gold, is drawn by four fire-breathing steeds, behind which the young god stands erect with flashing eyes, his head surrou

to alleviate suffering and cure diseases. like apollo also, she is skilled in the use of the bow, but in a far more eminent degree, for in the character of artemis, who devoted herself to the chase with passionate [88]ardour, this becomes an all-distinguishing feature. armed with her bow and quiver, and attended by her train of huntresses, who were nymphs of the woods and springs, she roamed over the mountains in pursuit of her favourite exercise, destroying in her course the wild animals of the forest. when the chase was ended, artemis and her maidens loved to assemble in a shady grove, or on the banks of a favourite stream, where they joined in the merry song, or graceful dance, and made the hills resound with their joyous shouts. as the type of purity and chastity, artemis was especiall

ad is crowned with a wreath of vine and laurel. he usually carries fruit page 205 in his garments or a cornucopia in his hand, always, however, retaining his singularly revolting aspect. it is said that hera, wishing [176]to punish aphrodite, sent her this misshapen and unsightly son, and that when he was born, his mother was so horrified at the sight of him, that she ordered him to be exposed on the mountains, where he was found by some shepherds, who, taking pity on him, saved his life. this divinity was chiefly worshipped at lampsacus, his birthplace. asses were sacrificed to him, and he received the first-fruits of the fields and gardens, with a libation of milk and honey. the worship of priapus was introduced into rome at the same time as that of aphrodite, and was identified with a n

d board [241]wine should be wanting, his host explained that the wine-cellar was the common property of all the centaurs, and that it was against the rules for a cask to be broached, except all were present to partake of it. by dint of persuasion, however, heracles prevailed on his kind host to make an exception in his favour; but the powerful, luscious odour of the good old wine soon spread over the mountains, and brought large numbers of centaurs to the spot, all armed with huge rocks and fir-trees. heracles drove them back with fire-brands, and then, following up his victory, pursued them with his arrows as far as malea, where they took refuge in the cave of the kind old centaur chiron. unfortunately, however, as heracles was shooting at them with his poisoned darts, one of these pierce

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

resenting the gods, and an architect. the architects seem to have been inspired by the gods they served.3 the books of i kings (5:13 ff and 7:13, 14) and ii chronicles (2:14 and 4:11) inform us that in judea during the construction of the temple of jerusalem, under the direction of master builder hiram of tyre and adoniram, solomon had 70,000 men to carry loads and 80,000 to carve the stones from the mountains, not to mention those who had managed each job, who numbered about 3,300 and gave orders to the workers. though we have no actual historical information on the subject, this story reveals that among the artisans busy on the construction of the temple there was a professional hierarchy and an organization, if not a corporation. in greece, professional organizations were known as hetar

es, temples, and palaces. in all places where legions established permanent camps, these camps eventually became the core of more or less important cities, including york (the former eboracum, which holds a prominent place in the history of freemasonry. this was one of the first communities in great britain to gain significance and to be promoted to the rank of a roman city. constant raiding from the mountains of scotland forced the romans to erect huge walls in the north of britain on three separate occasions. the first great wall was constructed by order of the general agricola in 90 a.d. the second was built under emperor hadrian in 120 a.d. finally, the third was built from the firth estuary to the river clyde around 140 a.d, during the time of anthony the pious. septimus severus under

t of the culdees, but they maintained a spirit of independence that could and did inspire conflict. as an example, after benedictine monks in 710 succeeded in converting the pictish king nectan to the roman rite, the king then commanded the monks of iona to adopt the roman date for easter and the roman tonsure. they refused, however, and were forced to leave their monastery and scatter throughout the mountains. through their actions, two men often confused with one another have come to epitomize this celtic christian community: saint columba (known in ireland as columkill) and saint columban. saint columba (521?-597) was the founder of the monastery of derry and, in 563, of the monastery on the isle of iona, which he transformed into the center of irish christianity and the brotherhood of

NECRONOMICON ALAZIF

e great abyss. in the dread and potent name of azathoth come ye forth and give power unto this blade fashioned in accordance to ancient lore. by xenthono-rohmatru, i command you o aziabelis, by ysehyroroseth, i call al azif page 7 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 the o antiquelis, and in the vast and terrible name of damamiach that crom-yha uttered and the mountains shook i mightily compel ye forth o barbuelis, attend me! aid me! give power unto my spell that this weapon that bearest the runes of fire recieveth such vertue that it shall strike fear into the hearts of all spirits that would disobey my commands, and that it shall assist me to form all manner of circles, figures and mystic sigils necessary in the operations of magickal art. in the

PHILIP NEIL MYTHS LEGENDS EXPLAINED

a to save him, and ahura mazda will cast him from creation, through the very hole he made when he broke in. then time will be at an end, and the world will begin again. saoshyant will raise the dead, and ahura mazda will marry body to soul. first to rise will be gayomart, the first fire priest, then the mother and father of humanity, mashya and mashyoi, then the rest of humanity. all the metal in the mountains of the world will melt, and each man and woman will pass through the stream of molten metal and emerge purified. to the good, the stream will feel like a bath of warm milk; to the evil, it will be agony, as their sins are burned away. the new world will be immortal and everlasting, and free of taint. gods of olympus 22 hades hades (see pp. 28 29, zeus brother, was the god of the unde

of an emu with a broken leg. another warlpiri myth tells of an emu that travels across the fire dreaming country eating bush food and laying eggs. this sacred landscape records its tracks. snake cave footprints flames reigniting bunjil, supreme creator bunjil the eaglehawk is the supreme creator deity of the koori peoples of victoria. he had two wives and a son, binbeal, the rainbow. bunjil made the mountains and rivers (including port phillip bay, and the flora and fauna, and taught humankind how to live. then he asked bellin- bellin the crow, his opposite and rival, to open his bag and let out some wind. when bellin-bellin opened the bag, a whirlwind swept out that ripped trees from the earth. still bunjil called for more wind, and bellin-bellin opened his bag even more, until bunjil an

s floated to form the sky. between the earth and the sky was pan gu. every day, for another 18,000 years, the earth and sky separated a little more, and every day pan gu grew at the same rate so that he always filled the space in between. at last the earth and sky reached their final positions, and exhausted, pan gu lay down to rest. but he was so worn out that he died. his torso and limbs became the mountains. his eyes became the sun and moon, his flesh the land, his hair the trees and plants, and his tears the rivers and seas. his breath became the wind, and his voice the thunder and lightning. finally, pan gu s fleas became humankind. the eight immortals 118 the eight immortals the taoists venerate eight immortals who, through piety and virtue, have achieved eternal life. they have noth

s of the hsien. immortality is not just long life on earth, but eternal life in heaven. mountain paradise the gods and immortals live on the kun lun mountains, the taoist paradise sometimes called shou shan( the hills of longevity. ho hsiang-ku ho hsiang-ku is the only female among the eight immortals. she was a taoist ascetic in the reign of the empress wu. sworn to virginity, she lived alone in the mountains, where the secrets of immortality were revealed to her in a dream. she is shown holding a lotus, and looks after unmarried girls. ts ao kuo-chiu ts ao kuo-chiu left his home in shame after his brother was executed for murder. he devoted himself to following the tao, the way. when he met the immortals chung li chu an and lu tung-pin, they asked him where the way was, and he pointed to

PROMETHEUS

e dweller in the sea and the four-footed creature talked even as the clay of prometheus zeus the just, dispensing injustice, he robbed four-footed things of speech. callimachus, iambi frag 1& 8 if prometheus has moulded you, and you are not made of another clay. callimachus frag 493 and him [the kaukasian eagle] who devoured the liver of the protector of mankind [prometheus. callimachus frag 551 "the mountains which the greeks named kaukosos, which is more than thirty thousand stadia distant from india; and here it was that they laid the scene of the story of prometheus and of his being put in bonds; for these were the farthermost mountains towards the east that were known to writers of that time. and the expedition of dionysos and herakles to the country of the indians looks like a mythic

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ncept is that it may be explained in many different ways. there is not just one way that it may be understood. it may be examined from various different angles. this is similar to the width of a river. 2) the length of a concept is that it can be brought down through allegories and analogies, until it can even reach the level of a child. this is similar to the length of a river. it begins high in the mountains and flows down until it reaches sea level. 3) the depth of a concept is similar to the depth of a river. it is its underlying current. the depth of a concept is its underlying point. now, according to the depth of the concept, will be its length and breadth. this too, is similar to a river. the depth and strength of the undercurrent will determine the amount of excess water that spre

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

hey could no longer speak the holy language, and even if they would try to adjure the angels in other languages, this would be totally ineffective. he therefore made them forget hebrew, and thus they no longer knew how to do anything [like this .translated from sefer halikutim and likutei torah 13 jeremiah 51:44. 39 parashat noach [third installment] gthe water prevailed fifteen cubits above, and the mountains were covered. h1 thus, during the flood, the highest mountaintop was submerged 15 cubits. let us understand why [the mountaintops were submerged] fifteen cubits, no more and no less. furthermore, once [the torah] says that[ gthe water prevailed fifteen cubits] above, h why must it say that gthe mountains were covered h? this is implied in the word gabove h! it is enough to say simply

flood, the highest mountaintop was submerged 15 cubits. let us understand why [the mountaintops were submerged] fifteen cubits, no more and no less. furthermore, once [the torah] says that[ gthe water prevailed fifteen cubits] above, h why must it say that gthe mountains were covered h? this is implied in the word gabove h! it is enough to say simply that the water prevailed fifteen cubits above the mountains. what is gained by saying that they were covered? the answer: the sin of the generation of the flood was wasteful emission of seed. it is known that this act causes above [the same thing, namely] that the drop [of divine beneficence] issues from the male [i.e, z feir anpin] without being posited in the female [i.e, nukva. rather, it is captured by the forces of evil. this is the myst

that cannot be contained within the normal vessels of the intellect and must therefore gspill over h in order to be released. crying thus indicates that the penitent had taken his penitence so seriously that he is overwhelmed by the gravity of what he has done. the tears so produced indicate that this awareness has flushed the rest of his spiritual infrastructure and purified it. geographically, the mountains of lebanon are the source of the jordan river, the main source of drinking water for the land of israel. g cafter this, she will come to you, h referring to the how the soul of a righteous person departs [his body, which is like pulling a hair out of milk.15 this is how the talmud describes gdeath by the kiss [of g-d, h reserved for the righteous. just like the righteous person made

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

der the nations. and the everlasting mountains were scattered- and perpetual hills did bow. his ways are everlasting. i saw the tents of cushan in affliction and the curtain of the land of midian did tremble. was the lord displeased against the rivers? was thy wrath against the sea that thou didst ride upon thy horses and 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 habitations. 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 thrash the heathen in thine anger. thou didst march through the sea wi

m. mine is the lotus, as i rise as har <232> pocrates from the firmament of waters. my throne is set on high. my light is as that of ra in the firmament of nu. i am the centre and the shrine, the silence and the eternal light of godhead. beneath my feet they rage in dumb impotence. for i am hoor-po-hat-ist, the lotus-throned lord ritual for invisibility 425 of silence. were 1 to say, come up upon the mountains, the celestial waters would flow at my word, and the celestial fires would surge forth in torrents fierce of flame. for i am ra enshrouded, khephra unmanifest to man. i embody my 5athe hoor mt.elg ht otthe aveng ngg od, andmy motheris s, eternal wisdom veiled in eternal beauty and love. therefore i way unto thee, bring me unto thine abode in the silence unutterable, all-wisdom, all-l

but asked that i might see the result of what appeared to be a gradual melting of this metal. i was then shown some bowls containing liquid gold, but not i imagine, very pure metal. i again followed my guide, the angelic king elemental ruler, who gave me his name as atapa, and followed by some gnomes bearing the bowl of liquid gold, we came, after passing through many subterranean passages cut in the mountains, to a huge cavern of immense breadth and height. it was like a palace cut out of the rock. we passed through rudely cut passages, until we reached a large central hall, at the end of which was a dais on which were seated the king and queen, the courtier gnomes standing around "this hall seemed lighted by torches, and at intervals were roughly cut pillars. the gnomes who accompanied u

RELIGIOUS TENANTS OF THE YEZIDI

eth power, and i am the ruler of the earth. and i am he that guideth mankind to worship my majesty, and they came unto me and kissed my feet. and i am he that pervadeth the highest heavens and i am he that cried in the wilderness; and i am the sheikh, the one, the only one; and i am he that by myself revealeth things and i am he to whom the book of glad tidings came down from my lord who cleaveth the mountains. and i am he to whom all men came, obedient to me they kissed my feet. i am the mouth, the moisture of whose spittle is as honey, wherewith i constitute my confidents. fr. 1 and by his light he hath lighted the lamp of the morning. i guide him that seeketh my direction. and i am he that placed adam in my paradise/ fn. 1. derwishes among the mohammedans are inducted into office by dri

ROBERT KIRK WALKER BETWEEN WORLDS

ication [of disbelief] usually mars the effort of all jugglings and deceitful trick [this is] not to say that the alleged speculum trinitatis by which every creature is seen in the divine essence, which some can the beatific vision, gives [us] some light and probability upon this branch or beam of [supernatural] vision. surely elisha's servant having his eyes opened, as in 2 kings 6:17 and seeing the mountains full of horses and chariots of the heavenly host shows that there is a sight beyond ordinary [sight, acquirable even on earth, by infusing some quality in the eye [and it also shows] that intelligences traverse daily among us on earth, directing, warning, or encamping about the faithful, though unknown and unseen to most men that live [on it. objection 8. the having of the second sig

RUBY TABLET OF SET

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

the altar of set with a new-born child on her knees [mother] i am (name, and i have brought my child, who is nameless, that he may open his mouth and speak his name. now he is no one and has no language but a cry, and the gods know him not, but whoever shall be delivered by their names shall live [priest] i speak for the gods, and i say: i have made the heavens and the earth. i have knit together the mountains; i have created all that is above them. i have made the water; i have made the heavens; i have stretched out the two horizons like curtains, and i have placed the souls of the gods within them. i am he who, if he opens his eyes, does make the light; and, if he closes them, darkness comes into being. i have made the hours; i have created the days; i bring forward the festivals of the

d am wholly provided with thy magical words, o xepera, who are in the heavens above me and in the earth beneath me, who brings that which he does to a prosperous end [priest] depart now, and go forth for the years of your childhood. and it may so happen that, when your manhood is upon you, you shall hear a voice saying: seek me, for who does not seek me finds me not. and, after you have traversed the mountains of the moon and the shadowy valley, you will come to the place of glittering darkness. there you shall say: greetings to you, o great prince; i have come to you, and i have brought myself here that i may behold your splendors. i know your name, and i know the names of the gods who are of you. and you shall see the gates of the pylon, and they shall open, and you shall behold the prin

SATANIC RITUALS

existed. the present scottish rite ends at the thirtysecond degree (master of the royal secret, with an additional degree conferred under honorary circumstances. correspondingly exalted status is attained in york rite masonry at its tenth grade, which carries the title of knight templar. the original templars' rite of the fifth degree symbolically guided the candidate through the devil's pass in the mountains separating the east from the west (the yezidi domain. at the fork of the trail the candidate would make an important decision: either to retain his present identity, or strike out on the left-hand path to schamballah, where he might dwell in satan's household, having rejected the foibles and hypocrisies of the everyday world. a striking american parallel to this rite is enacted withi

ng statement of the little band of heretics who survived eight centuries of cruel christian and moslem persecution-the yezidis. from their mecca-the tomb of their first leader, sheik adi-situated on mount lalesh near the ancient city of nineveh, the yezidi empire stretched in an invisible band approximately three hundred miles wide to the mediterranean junction of turkey and syria on one end, and the mountains of the caucasus in russia on the other. at intervals along this strip were seven towers-the towers of satan (ziarahs)-six of them trapezoidal in form, and one, the "center" on mount lalesh, shaped like a sharp, fluted point. each tower was topped by a brilliant heliographic reflector, and was intended to serve as a "power house" from whence a satanic magician could beam his will to t

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

rat: a stepped foundation or structure that held a shrine or temple in the mesopotamian religion. 38 world religions: almanac ancient religions of egypt and mesopotamia history and development mesopotamia, a word made up from two greek words meaning between the rivers, is an ancient name for an area encompassed by the tigris and euphrates rivers. it stretches from the persian gulf in the south to the mountains of armenia in the north and covers most of modern-day iraq. mesopotamia had a much different climate when it was first settled about eight to ten thousand years ago. at that time it was a land of marshes and grassland rather than desert as it is now. humans began intensive farming in the area as early as 3,000 bce. from the earliest times farming depended on irrigation, a way of wate

ter of every city. built of mud bricks, these tall, conical structures were stepped, or built in receding tiers on platforms of different shapes. these platforms were crowned at the top by a shrine or a temple. the whole 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

ized subh-i azal as his successor, but in baghdad subh-i azal remained hidden in his house, allowing baha u lla h to make most of the public appearances to the babi. tensions grew between the two brothers when new followers to the religion and those visiting baghdad recognized baha u lla h, not subh-i azal, as their spiritual leader. in order to avoid conflict, baha u lla h went into isolation in the mountains of kurdistan far to the north of baghdad. he stayed there for two years, coming into contact with members of sufi orders, a mystical muslim sect. he became known as a wise man of the mountains and wrote one of his first books, four valleys, during this time. when baha u lla h returned to baghdad he discovered that twenty-five people had already claimed to be the messenger from god th

p into the chinese past and are linked to folk 182 world religions: almanac daoism religions, the traditional beliefs of the people. such folk religions recognized the role that forces of nature played in the lives of humans. the ancient chinese, most of whom were farmers, paid close attention to nature and searched for rhythms or unseen patterns that gave their lives meaning. they saw spirits in the mountains and trees and honored them. ancestor worship, or praying to the spirits of dead relatives to show respect, was also a major part of chinese folk religion. the chinese believed that the spirits of great leaders continued to live on after earthly death. they thought that by praying to such spirits, they could receive assistance in their daily lives. chinese folk religions had also sear

he song dynasty cao fled to live in shame as a hermit after his brother became a murderer. he then met lu dongbin, who taught him how to become an immortal. han xianzi: he lived during the tang dynasty. han is known for his temper and for his supernatural abilities. he received immortality after falling from a peach tree. he xiangu: the only female ba xian. he xiangu spent her life as a hermit in the mountains. while she was dreaming she received instructions on how to obtain immortality. afterwards she developed the ability to fly from mountain peak to mountain peak. lan caihe: he lived as a beggar, dressed in rags and wearing only one boot. then one day lan suddenly disappeared into the clouds as an immortal. li tieguai: he walks with an iron crutch, which was given to him by xi wangmu o

mmortal. lu dongbin: he received a magical sword from a dragon on mount lu. he used it to conceal himself in heaven. lu believes that compassion is the way to achieve perfection. he uses his sword to conquer ignorance and aggression. zhang guolao: he lived during the tang dynasty. zhang is a living form of ancient chaos. zhongli quan: a military leader during the han dynasty, zhongli quan fled to the mountains. daoist saints there instructed him on how to gain immortality. together, xi wang-mu and mu gong represent the balance of yin and yang. xi wang-mu is the goddess of immortality. she rules over the paradise of the immortals, where she keeps a ninestoried jade palace that is surrounded by a wall of gold. she is often referred to as the royal mother of the west. xi wang-mu is married to

SIFRA DETZNIYUTHA

, what is the sifra detzniyutha? said rabbi shimeon: five chapters which are comprised in a great hall and fill the whole earth.3 said rabbi yehudah: if they are so comprehensive, they are better than all! said rabbi shimeon: verily, it is so for him who enters and comes out; and it is not (al) for him who enters the not (al) and comes out.4 this is comparable to a person whose dwelling was among the mountains,5 and he (she) knew no townsfolk. he used to sow wheat and ate the wheat grains as they are. one day he entered the town. they offered him good bread. said that person, what is this for? they said, it is bread to eat. he ate and it was singularly pleasant to his taste. he said, and of what is this made? they said, of wheat grains. then they offered him cakes kneaded in oil. he tasted

aces. 18 the tree that mitigates is placed within.156 birds attach themselves and nest on its branches.157 below it shelters that chayah (hyx, living being) that rules over this tree, which has two paths to walk, seven pillars surround it,158 with the four chayot (tvyx, living beings) that are moved in the four directions, the serpent turns swiftly with three hundred and seventy leaps, leaps over the mountains, skips over the hills, as it is written: leaping over the mountains, skipping over the hills.159 its tail is in its mouth, in its teeth. he is pierced through on two sides, when it moves, the body is transformed into three directions.160 it is written: and chanokh walked with elohim.161 and it is written: give instruction to the youth (rin, nar),162 the face al (li ynp),163 his way

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

lyndon, not displeased at the concluding sentence, emptied his purse in the streets; and while, with mingled oaths, blessings, shrieks, and yells, men, women, and children scrambled for the money, the bravo, taking the rein of the horse, led it a few paces through the village at a brisk trot, and then, turning up a narrow lane to the left, in a few minutes neither houses nor men were visible, and the mountains closed their path on either side. it was then that, releasing the bridle and slackening his pace, the guide turned his dark eyes on glyndon with an arch expression, and said "your excellency was not, perhaps, prepared for the hearty welcome we have given you "why, in truth, i ought to have been prepared for it, since the signor, to whose house i am bound, did not disguise from me the

he neighbourhood. and your name, my friend, if i may so call you "oh, no ceremonies with me, excellency. in the village i am generally called maestro paolo. i had a surname once, though a very equivocal one; and i have forgotten that since i retired from the world "and was it from disgust, from poverty, or from some some ebullition of passion which entailed punishment, that you betook yourself to the mountains "why, signor" said the bravo, with a gay laugh "hermits of my class seldom love the confessional. however, i have no secrets while my step is in these defiles, my whistle in my pouch, and my carbine at my back" with that the robber, as if he loved permission to talk at his will, hemmed thrice, and began with much humour; though, as his tale proceeded, the memories it roused seemed to

on bodice! tara-rara-ra! there they go again! and now they rest under the broad trees. the revel has whirled away from them. they hear or do they not hear the laughter at the distance? they see or if they have their eyes about them, they should see couple after couple gliding by, love-talking and love-looking. but i will lay a wager, as they sit under that tree, and the round sun goes down behind the mountains, that they see or hear very little except themselves "hollo, signor excellency! and how does your partner please you? come and join our feast, loiterers; one dances more merrily after wine" down goes the round sun; up comes the autumn moon. tara, tara, rarara, rarara, tarara-ra! dancing again; is it a dance, or some movement gayer, noisier, wilder still? how they glance and gleam thr

llide "yes" answered the girl, colouring, but with that frank, bold ingenuousness, which characterises the females of italy, especially of the lower class, and in the southern provinces "oh, yes! i have thought of little else. paolo said he knew you would visit me "and what relation is paolo to you "none; but a good friend to us all. my brother is one of his band "one of his band! a robber "we of the mountains do not call a mountaineer 'a robber' signor "i ask pardon. do you not tremble sometimes for your brother's life? the law "law never ventures into these defiles. tremble for him! no. my father and grandsire were of the same calling. i often wish i were a man "by these lips, i am enchanted that your wish cannot be realised "fie, signor! and do you really love me "with my whole heart "a

ings with which she had inspired him were not of that ardent character which deserves the name of love. however that be, he thought, as he gazed on those dark eyes, that he had never loved before "and couldst thou not leave thy mountains" he whispered, as he drew yet nearer to her "dost thou ask me" she said, retreating, and looking him steadfastly in the face "dost thou know what we daughters of the mountains are? you gay, smooth cavaliers of cities seldom mean what you speak. with you, love is amusement; with us, it is life. leave these mountains! well! i should not leave my nature "keep thy nature ever, it is a sweet one "yes, sweet while thou art true; stern, if thou art faithless. shall i tell thee what i what the girls of this country are? daughters of men whom you call robbers, we a

xcept on the days prescribed to a good catholic, only engenders phantoms "phantoms "yes; the devil always tempts the empty stomach. to covet, to hate, to thieve, to rob, and to murder, these are the natural desires of a man who is famishing. with a full belly, signor, we are at peace with all the world. that's right; you like the partridge! cospetto! when i myself have passed two or three days in the mountains, with nothing from sunset to sunrise but a black crust and an onion, i grow as fierce as a wolf. that's not the worst, too. in these times i see little imps dancing before me. oh, yes; fasting is as full of spectres as a field of battle" glyndon thought there was some sound philosophy in the reasoning of his companion; and certainly the more he ate and drank, the more the recollectio

SIR WALLIS BUDGE EGYPTIAN MAGIC

en, which also formed the sky of this world, was made of an immense plate of iron, rectangular in shape, the four corners of which rested upon four pillars which served to mark the cardinal points. on this plate of iron lived the gods and the blessed dead, and it was the aim of every good egyptian to go there after death. at certain sacred spots the edge of p. 52 the plate was so near the tops of the mountains that the deceased might easily clamber on to it and so obtain admission into heaven, but at others the distance between it and the earth was so great that he needed help to reach it. there existed a belief that osiris himself experienced some difficulty of getting up to the iron plate, and that it was only by means of the ladder which his father ra provided that he at length ascended

it fire? is it water? i am colder than water, i am hotter than fire. all my flesh sweateth, i quake, my eye hath no strength, i cannot see the sky, and the sweat rusheth to my face even as in the time of summer' then said isis unto ra 'o tell me thy name, holy father, for whosoever shall be delivered by thy name shall live' and ra said 'i have made the heavens and the earth, i have knit together the mountains, i have created all that is above them, i have made the water, i have made to come into being the goddess meht-urt, and i have made the bull of his mother, from whom spring the delights of love. i have made the heavens, i have stretched out the two horizons like a curtain, and i have placed the soul of the gods within them. i am he who, if he openeth his eyes, doth make the light, an

b of smu (or uasm) metal; the liquid of ra entereth into thee as well p. 188 as into the divine members of osiris, and thou journeyest on thy legs to the immortal abode. thou hast carried thy hands to the house of eternity, thou art made perfect in gold, thou dost shine brightly in smu metal, and thy fingers shine in the dwelling of osiris, in the sanctuary of horus himself. o osiris, the gold of the mountains cometh to thee; it is a holy talisman of the gods in their abodes, and it lighteneth thy face in the lower heaven. thou breathest in gold, thou appearest in smu metal, and the dwellers in re-stau receive thee; those who are in the funeral chest rejoice because thou hast transformed thyself into a hawk of gold by means of thy amulets (or talismans) of the city of gold" etc. when these

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

how the limbs of a man are constructed, all that the body possesses, in beauty and pride of existence, brought together by love, the elements forming a union. then come hatred and strife, and fatally tear them asunder, once more they wander alone, on the desolate confines of life. 72 christianity as mystical fact so is it with the bushes and trees and the water-inhabiting fishes, animals roaming the mountains, sea-birds borne by their wings.79 empedocles clearly implies that the philosopher is one who rediscovers the divine original unity in things, hidden under a spell, whirled about by love and strife. but if we find the divinity who is hidden there, we must ourselves be divine beings. for empedocles adheres to the view that like can only be known by like. 80 these ideas about the natur

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

day, 1999) in his songs of innocence, english artist and author william blake etched, printed and hand-colored this illustration for his poem "the shepherd" to christians, the shepherd is jesus christ. but to blake, as we see here, the shepherd is lucifer, beard and all, with serpentine-topped staff (1802; harry ransom center, university of texas at austin) 104 codex magica pan, the horned god of the mountains, forest, streams, and valleys, is almost universally worshipped by witches, as the honor bestowed upon him by the title and cover art of this recent book indicate. the ivy and holly are his favored vegetation (thus, the ivy-covered buildings on the campuses of harvard, yale, and other elite establishment colleges and the name, hollywood. pan, whose father is hermes, god of secrecy, i

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ltering event that would direct the course of his personal destiny. all he claimed to remember was being overcome by some power that made him feel as though he were literally flying through the air. when he regained consciousness the next morning, he found himself in the catskill mountains, 40 miles away from poughkeepsie. had the spirits transported him through the air and deposited him there in the mountains? or had he walked 40 miles in one evening while in a trance? and why did he suddenly awaken to find himself in this particular spot? while davis claimed never to learn the answer as to how he got to that particular setting in the catskills, he soon learned the reason why. he said that first the spirit of the greek philosopher galen (129 c.e. c. 199c.e) materialized before him, then t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

n countless numbers of the curious. the mysterious light, known variously as spook light or ghost light to the visitors and inhabitants of the region, was officially dubbed a ufo by the u.s. air force. this alone has caused the spooksville area to be called the ufo airport. in appearance the ghost light resembles a bright lantern. often the light dims before the spectators, then bounces back over the mountains in a brilliant blaze of light. hundreds of firsthand encounters with the mysterious ghost light are on record. these accounts demonstrate actual experiences with the unknown, sometimes frightening, but always interesting. during world war ii (1939 45) the u.s. corps of engineers scoured the entire area, using the latest scientific equipment of the time. for weeks they tested caves, m

onsistency, and naturalness. who, they ask rhetorically in their chapter in the sasquatch and other unknown hominoids, other than god or natural selection is sufficiently conversant with anatomy and bio-mechanics to design a body which is perfectly harmonious in terms of structure and function? on september 22, 2000, a team of 14 researchers that had tracked the elusive bigfoot for a week deep in the mountains of the gifford pinchot national forest in washington state found an extraordinary piece of evidence that may end all arguments about whether or not the creature exists. there, in a muddy wallow near mt. adams, was an imprint of bigfoot s hair-covered lower body as it lay on its side, apparently reaching over to get some fruit. thermal imaging equipment confirmed that the impression m

porters was crawling slowly up the north face of everest, near the lhakpa la pass, when howard-bury spotted tracks in the morning snow. most of them were easily recognizable as those of rabbits or foxes, but one set of indentations was peculiar, appearing as if a man walking barefoot had made them. a sherpa guide identified the tracks as belonging to the yeti or the mehteh kangmi, the manbeast of the mountains who lived in the snow. later, when howard-bury telegraphed his reports to calcutta, he mentioned the incident briefly. unfortunately, the telegraphic facilities were very primitive and the words mehteh kangmi were garbled into metch kangmi. the expedition s assistants in calcutta were confused by the term and asked a calcutta newspaper columnist to translate the term. the columnist t

sive pyramids to house their coffins, but cut their tombs from rock. as soon as a pharaoh would ascend the throne, his loyal subjects began the preparation of his tomb. excavation went on uninterruptedly, year by year, until death ended the king s reign and simultaneously the work on his tomb which also became a kind of an index revealing the length of his reign. these tombs, cut from the rock in the mountains in upper egypt, are still to be seen. the assyrians (c. 750 612 b.c.e) dug huge excavations that sometimes reached a depth of 60 feet into which they cast the bodies of their dead, one upon the other. even when they began to place their dead in coffins, the assyrians continued to pile one above the other in great excavations. the iberians, the original people who inhabited the penins

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

york: barnes& noble, 1993. the decided ones of jupiter in the early nineteenth century, southern italy suffered greatly from the raids of small gangs of bandits who would descend 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 secret societies 5 between1090 and 1256, there were eight grand masters who ruled the society of assassins their hideouts in the mountains of calabria and abruzzi to rob travelers and to loot the villages. the authorities seemed unable to squelch the bands of thieves and protect the people, and only the vendettas and feuds between gangs themselves prevented the outlaws from uniting as one force to wreak greater havoc. then, in 1816, a man named ciro annunchiarico (d. 1818) became southern italy fs greatest nightmare whe

si in the heart. then, from his bizarre perspective, annunchiarico declared that the man whom he had murdered had insulted him and the entire roman catholic priesthood, so he swore a blood-feud against the entire montolesi family, ambushing and murdering 13 of 14 members in the next few months. understandably, annunchiarico was eventually pursued by the authorities and fled with some friends into the mountains to become outlaws. as a youth, annunchiarico had gained a reputation for scholarship and high intelligence. as the leader of a small band of brigands who favored a life of luxury above that of living in spartan hideouts, he developed a plan to combine the people fs love and respect of the priesthood with their fear of secret societies. boldly summoning the other bandit chiefs in the

pirit of jupiter, the ancient father of the gods, had passed into his person and commanded him to form a new order, the decided ones of jupiter. in a brief period of time, numerous independent bands of thieves and murderers became a single secret society. and when word spread of the alleged supernatural powers of their leader, ciro annunchiarico, now known as jupiter the thunderer, men flocked to the mountains to join the lodges of the decided ones. in order to facilitate the rapid dispersal of his legendary abilities, annunchiarico secretly used men who resembled him to serve as his doubles, dressed in priestly robes exactly like his, so it would appear that jupiter the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 6 secret societies in1816, a m

bolts in ancient times. when annunchiarico informed the village clerics that he had now achieved divinity and that only he could celebrate mass, they all immediately ceased their local celebrations lest they be struck down. small bands of soldiers sent against the decided ones were quickly annihilated. in 1818, a force of 1,000 regular troops under the command of general d foctavio were sent into the mountains to arrest annunchiarico and to destroy his band of outlaws. the superstitious recruits were so fearful of the mighty jupiter that they permitted annunchiarico to enter their camp at night and to place a dagger at the throat of their general. annunchiarico decreed his mercy, but warned the general and the 1,000 men that if they ever dared again to violate his mountains, his thunderbol

as the local populace, they hired a force of 1,200 german and swiss mercenaries under the command of an englishman, general church. strangely enough, the approach of these battle-hardened veterans of the napoleonic wars affected annunchiarico in ways that astonished his men. it became apparent that their god was visibly nervous, even frightened by the approach of the professional soldiers toward the mountains. suddenly the person who harbored the spirit of jupiter seemed like an ordinary mortal.and not even a very brave one at that. when word reached the camps of the decided ones that the mercenaries were well-equipped and exceedingly experienced men of war, thousands of them deserted within hours. within a few days, annunchiarico had only a few hundred of his most loyal disciples remaini

l moors who had conquered most of the land and established their royal seat in cordova. but when the apparition of mary presented him with a button that she said had been taken from the robe of christ, apollinario knew that he had been given the power to raise a band of holy warriors. he followed her orders to gather an army from the simple countryfolk of spain, even from the bandits who lived in the mountains, and to avoid the corrupt nobles and landed aristocracy. the hermit from the hills above cordova was blessed with a charisma that caused the common people to flock to his leadership. he told them that those who followed him in the garduna, his sacred army, would be licensed by god and the holy virgin to destroy the invading heathens by any means. there would be open warfare, of cours

THE MARTINIST OPERATIVE GENERAL RITUAL

d with chains; but the rebellious dwell in a dry land. to end, operator recites psalm 1339, for unity of all brothers: behold, how good and how pleasant it is for brethren to dwell together in unity it is like the precious ointment upon the head; that run down upon the beard, even aaron's beard; that went down to the skirts of his garments; as the dew of hermon, and as the dew that descended upon the mountains of 8 in philosophy: principle beginning, fountain-head, original or initial state, likewise, the initial archetype. accident an attribute which is not part of the essence and hence non-essential accompaniment. substance a being that subsists by itself, a separate or distinct thing. 9 psalm 133 used to be recited aloud by the knights of the temple at each reception inot the order. it

THE MOTHMAN PROPHECIES

ndred miles southeast of istanbul. the news really shook me up. the whole prophesied scenario was being carried out to the letter! the night before the quake, there were a rash of telephone hoaxes throughout the northeast. these calls consisted of two people talking indistinctly for the most part, but certain names were clearly audible. ivan sanderson received such a call on his unlisted phone in the mountains of new jersey at midnight. my call came through at 11:40. a ufo buff on long island received one at 1 a.m. he heard "hang up, john. and i'll turn off the recorder" on my call the name "jim" was used. these calls were part of a broader nationwide pattern which had successfully disrupted, even destroyed, many local ufo groups. the receiver heard the name of a fellow ufo enthusiast and

THE NECRONOMICON SIMON VERSION

retched their legs across the world, and in the seven league boots of the mind they did meet, and on common soil. sumeria. sumeria is the name given to a once flourishing civilisation that existed in what is now known as iraq, in the area called by the greeks "mesopotamia" and by the arabs as, simply "the island" for it existed between two rivers, the tigris and the euphrates, which run down from the mountains to the persian gulf. this is the site of the fabled city of babylon, as well as of ur of the chaldees and kish, with nineveh far to the north. each of the seven principal cities of sumeria was ruled by a different deity, who was worshipped in the strange, non-semitic language of the sumerians; and language which has been closely allied to that of the aryan race, having in fact many w

ew york, 1975 king, l. babylonian magic and sorcery london, 1896 history begins at sumer new york, 1959 kramer, s.n. mythologies of the ancient world (ed) new york, 1961 sumerian mythology pennsylvania, 1972 laurent la magie et la divination chez les chaldeo- assyriennes paris, 1894 lenormant, f. science occult; la magie chez les chaldeens paris, 1874 tales of the cthulhu mythos new york, 1973 at the mountains of madness new york, 1973 lovecraft, h.p. the dunwich horror new york, 1963 the lurker at the threshold (with august derleth) new york, 1971 mason, h. gilgamesh (ed) new york, 1972 neugebauer, o. the exact sciences in antiquity new york, 1969 near eastern texts relating to the old testament princeton, 1958 pritchard, j. the chaldean oracles of zoroaster "sapere aude" new york seignob

hose name is writ in the terrible magan text, the testament of some dead civilisation whose priests, seeking power, swing open the dread, evil gate for an hour past the time, and were consumed. i came to possess this knowledge through circumstances quite peculiar, while still the unlettered son of a shepherd in what is called mesopotamia by the greeks. when i was only a youth, travelling alone in the mountains to the east, called masshu by the people who live there, i came upon a grey rock carved with three strange symbols. it stood as high as a man, and as wide around as a bull. it was firmly in the ground, and i could not move it. thinking no more of the carvings, save that they might be the work of a king to mark some ancient victory over an enemy, i built a fire at its foot to protect

in water of camphor, and the incantations and ritual performed once again. but, verily, it were better to engrave another. these secrets i give to thee at the pain of my life, never to be revealed to the profane, or the banished, or the worshippers of the ancient serpent, but to keep within thine own heart, always silent upon these things. peace be to thee! henceforth, from that fateful night in the mountains of masshu, i wandered about the country-side in search of the key to the secret knowledge that had been given me. and it was a painful and lonely journey, during which time i took no wife, called no house or village my home, and dwelt in various countries, often in caves or in the deserts, learning several tongues as a traveller might learn them, to bargain with the tradespeople and

lem (the gods remember and have mercy upon him. my fate is no longer writ in the stars, for i have broken the chaldean covenant by seeking power over the zonei. i have set foot on the moon, and the moon no longer has power over me. the lines of my life have been oblitered by my wanderings in the waste, over the letters writ in the heavens by the gods. and even now i can hear the wolves howling in the mountains as they did that fateful night, and they are calling my name, and the names of others. i fear for my flesh, but i fear for my spirit more. remember, always, in every empty moment, to call upon the gods not to forget thee, for they are forgetful and very far away. light thy fires high in the hills, and on the tops of temples and pyramids, that they may see and remember. remember alway

queen of the battle, hearken and remember! from the gate of the great god nebo, i call thee! by the name which i was given on the sphere of nebo, i call to thee! lady, queen of harlots and of soldiers, i call to thee! lady, mistress of battle and of love, i pray thee, remember! in the name of the covenant, sworn between thee and the race of men, i call to thee! hearken and remember! suppressor of the mountains! supporter of arms! deity of men! goddess of women! where thou gazest, the dead live! ishtar, queen of night, open thy gate to me! ishtar, lady of the battle, open wide thy gate! ishtar, sword of the people, open thy gate to me! ishtar, lady of the gift of love, open wide thy gate! gate of the gentle planet, libat, open unto me! ia gushe-ya! ia inanna! ia erninni-ya! ashta pa mabacha

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

ss full of life. i am the goddess shedding skin. i am the goddess, three times three. i will. i am. i was. and i will be again. eliza fegley http//www.sacredspiral.com mother hecate come mother hecate come to me. mother hecate come. spider s web and blackened tree. at the crossroads we shall meet. mother hecate come to me. mother hecate come. eliza fegley http//www.sacredspiral.com my breasts are the mountains. my blood is the rivers. my womb is the oceans. i am the one. i am the three. i am she. eliza fegley http//www.sacredspiral.com children s prayer king of the woods, protect us. mother of all, guide us. bless us in our daily lives and bring love to all of earth s tribes. eliza fegley http//www.sacredspiral.com medusa in darkness. i go within your darkness. i am surrounded by your dark

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

h for until now gno man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. h yet through the astrolabe of his mind and in the alembic of his heart aleister crowley has opened the book, breaking not only the first six seals, but the seventh also. for those who read and understand, the heavens shall depart as a scroll, and the stars shall fall, and the mountains be moved out of their places; and they shall become as kings in a new kingdom, and be crowned with that crown which passes understanding. i have attempted in the following seven chapters to interpret the book of the seven seals, and to paint its splendour, as an artist would incarnadine his canvas with the red blood of his mistress, love-kissed from the bloom of her crimson lips. i h

magic, p. 150 *2. ibid, p. 30. nothing is absolutely evil, nothing is accursed for ever, not even the archangel of evil, for a time will come when his name and angelic nature will be restored to him* la kabbale, frank, p. 217. thus we rise through the microprosopus of good and evil, to the great ethical macroprosopus which is equilibrated. many are the tracks and by-paths of life which lead over the mountains, the swamps, the forests of existence to that great road, the road of the soul. from the supernal flights of idealism, we now find crowley in the most infernal depths of realism striving through a sea of blood towards that flaming pentacle which flares on the dim horizon of hope. all is night, yet all is expectation; herculean is the task, yet the heart is that of a titan. blake saw

ive glaciers merge and break. oh! the deep brilliance of the lake! the roar of ice that cracks and goes crashing within the water! glows the pale pure water, shakes and slides the glittering sun through emerald tides, so that faint ripples of young light laugh on the green. is there a night so still and cold, a frost so chill, that all the glaciers be still? yet in its peace no frost. arise! over the mountains steady stand, o sun of glory in the skies alone, above, unmoving! brand thy sigil, thy restless might, the abundant imminence of light! ah! o in the silence, in the dark, in the intangible, unperfumed, ingust abyss, abide and mark the mind fs magnificence assumed in the soul fs splendour! here is peace; here earnest of assured release. here is the formless all pervading spirit of the

gy as bogey, bogle, bogus, which is derived from welsh bwg, a hobgoblin, a spectre, a spirit *3. man i wouldst thou look on god, in heaven or while yet here, thy heart must first of all become a mirror clear. angelus silesius, the cherubic wanderer. o night! fade, love! fade, light! i pass beyond life fs law. i melt as snow; as ice i thaw; as mist i dissipate: i am borne, i draw through chasms on the mountains: stormy gusts of ancient sorrows and forgotten lusts bear me along: they touch me not: i waste. the memory of long lives interlaced fades in my fading. i disintegrate fall into black oblivion of fate. my being divides. i have forgot my name. i am blown out as a thin subtle flame, i am no more *orpheus, vol. iii, p. 213. and nor shall the mind revoke at ease these myriad cressets from

THE WITCH CULT OF ZOS VEL THANATOS

raft and rune magick. the potentials are never ending. any combination may be used only if it is perfectly suitable to the individual developing it. the quote used by aleister crowley and many chaos magicians is nothing is true, everything is permitted; this is attributed to hassan i sabbah. hasan bin sabah (perhaps a more accurate spelling) is the historical figure that was called the old man of the mountains. this ishmaelite lived during the late eleventh century and was feared from the regions of the middle east to europe. this luciferian individual, who studied with the astrologer omar khayyam at the university of nishapur, was trained with various languages and techniques of war and survival. later on in life hassan overtook the eagles nest that is also called alamut. located on the s

ower or desert desolation. this drug, administered carefully, was able to create a strong link with the metal facilities of the individuals, until they were mentally and physically ready to kill for imam. hassan i sabbah instilled in his followers a sense of freedom, yet with at an equal end the undying determination to serve and die for this individual. the luciferian component to the old man of the mountains is based within the concept of his silent yet effective rule. he presented extreme ideals, not willing to surrender to what seems to be more powerful forces; to not only survive but to succeed beyond his original ideas. luciferic magickians understand the usefulness of expanding the mind beyond dogma; to reach beyond what is commonly understood as accepted and to tear it to shreds, p

THE BOOK OF GATES

negotiations which he opened with the trustees of the british museum, to whom its purchase was first proposed, fell through, and he subsequently sold it to sir john soane, it is said for the sum of 2000. an examination of the sarcophagus shows that both it and its cover were hollowed out of monolithic blocks of alabaster, p. 45 and it is probable, as mr. sharpe says, 1 that these were quarried in the mountains near alabastronpolis, i.e, the district which was known to the egyptians by the name of het-nub, and is situated near the ruins known in modern times by the name of tell al-'amarna. in the yet-nub quarries large numbers of inscriptions, written chiefly in the hieratic character, have been found, and from the interesting selection from these published by messrs. blackden and fraser, w

THE HOLY BIBLE KING JAMES VERSION

he earth; and the waters increased, and bare up the ark, and it was lift up above the earth. 7:18 and the waters prevailed, and were increased greatly upon the earth; and the ark went upon the face of the waters. 7:19 and the waters prevailed exceedingly upon the earth; and all the high hills, that [were] under the whole heaven, were covered. 7:20 fifteen cubits upward did the waters prevail; and the mountains were covered. 7:21 and all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man: 7:22 all in whose nostrils [was] the breath of life, of all that [was] in the dry [land] died. 7:23 and every living substance was destroyed which was upon the face of the ground, both man, and cattle, and

god made a wind to pass over the earth, and the waters asswaged; 8:2 the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; 8:3 and the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated. 8:4 and the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of ararat. 8:5 and the waters decreased continually until the tenth month: in the tenth [month] on the first [day] of the month, were the tops of the mountains seen. 8:6 and it came to pass at the end of forty days, that noah opened the window of the ark which he had made: 8:7 and he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth. 8

f the lord, the everlasting god. 21:34 and abraham sojourned in the philistines land many days. 22:1 and it came to pass after these things, that god did tempt abraham, and said unto him, abraham: and he said, behold [here] i [am] 22:2 and he said, take now thy son, thine only [son] isaac, whom thou lovest, and get thee into the land of moriah; and offer him there for a burnt offering upon one of the mountains which i will tell thee of. 22:3 and abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which god had told him. 22:4 then on the third day abraham lifted up his eyes, and saw the place afar off. 22:5 and abraham said unto his young men

wax hot against them, and that i may consume them: and i will make of thee a great nation. 32:11 and moses besought the lord his god, and said, lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of egypt with great power, and with a mighty hand? 32:12 wherefore should the egyptians speak, and say, for mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? turn from thy fierce wrath, and repent of this evil against thy people. 32:13 remember abraham, isaac, and israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, i will multiply your seed as the stars of heaven, and all this land that i have spoken of will i give unto your seed, and they shall inherit [it]

, we came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this [is] the fruit of it. 13:28 nevertheless the people [be] strong that dwell in the land, and the cities [are] walled [and] very great: and moreover we saw the children of anak there. 13:29 the amalekites dwell in the land of the south: and the hittites, and the jebusites, and the amorites, dwell in the mountains: and the canaanites dwell by the sea, and by the coast of jordan. 13:30 and caleb stilled the people before moses, and said, let us go up at once, and possess it; for we are well able to overcome it. 13:31 but the men that went up with him said, we be not able to go up against the people; for they are stronger than we. 13:32 and they brought up an evil report of the land which they h

i have prepared seven altars, and i have offered upon [every] altar a bullock and a ram. 23:5 and the lord put a word in balaam s mouth, and said, return unto balak, and thus thou shalt speak. 23:6 and he returned unto him, and, lo, he stood by his burnt sacrifice, he, and all the princes of moab. 23:7 and he took up his parable, and said, balak the king of moab hath brought me from aram, out of the mountains of the east [saying] come, curse me jacob, and come, defy israel. 23:8 how shall i curse, whom god hath not cursed? or how shall i defy [whom] the lord hath not defied? 23:9 for from the top of the rocks i see him, and from the hills i behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations. 23:10 who can count the dust of jacob, and the number of th

TURNER ROBERT ARBETEL OF MAGICK

1. every governour acteth with all his spirits, either naturally, to wit, always after the same maner; or otherwise of their own free-will, if god hinder them not. 2. every governour is able to do all things which are done naturally in a long time, out of matter before prepared; and also to do them suddenly, out of matter not before prepared. as och, the prince of solar things, prepareth gold in the mountains in a long time; in a less time, by the chymical art; and magically, in a moment. 3. the true and divine magician may use all the creatures of god, and offices of the governours of the world, at his own will, for that the governours of the world are obedient unto them, and come when they are called, and do execute their commands: but god is the author thereof: as joshua caused the sun

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

position, apparently so whimsical, represents the universe between the two great prolific elements, the one the active, and the other the passive cause of all things. the creator being both male and female, the emanations of his creative spirit, operating upon universal matter, produced subordinate ministers of both sexes, and gave, as companions to the fauns and satyrs, the nymphs of the waters, the mountains and the woods, signifying the passive productive powers of each, subdivided and diffused. of the same class are the genetullidej, mentioned by pausanias as companions to venus,3 who, as well as ceres, juno, diana, isis &c, was only a personification of nature, or the passive principle of generation, operating in various modes. apuleius invokes isis by the names of the eleusinian cere

TYSON DONALD NEW MILLENNIUM MAGIC

great armor-plated beast with a single horn on its nose or of a race of black men with their faces located in their stomachs, the listener had no way of knowing that one tale was true and the other false. the notion of gnomes would not have seemed improbable to the writers of the grimoires. they had no reason to dispute the many reports of their sightings by miners all over europe. the idea that the mountains were once beneath the sea or that there were great petrified bones of giant lizards to be found under the earth would have seemed vastly less likely-yet these last two things are known to be true today. a contemporary reader of the grimoires, having no reason to doubt many of their statements, would accept them on faith. it may once have been possible for apprentices in magic to set

, wave, spiral, light, and the names of god. these are seldom hurtful if intelligently used in harmonious combination. first you must purify your mind and body. for the mind, set yourself apart for a period of several weeks. the time of an annual holiday is perfect for the rite of initiation. go to a place where you are not known and where you have no materi- al business, such as a quiet place in the mountains or beside the ocean. as much as possible, avoid the frivolous company of others unless they are directly a party to your initiation and are working with you toward your goal. establish a rigid regime of prayer and meditation and stick to it despite the distractions that will surely arise to make this difficult; for you should know that the forces of chaos will not placidly allow you

TYSON DONALD SOUL FLIGHT

in both cups may be made exactly equal. one cup originally held a strong wine, and the other was filled with pure water from the pool, but by pouring and repouring they have been combined. the angel will offer you one of the cups, and will keep the other to drink from as you sample yours, sharing this diluted wine with you in a spirit of harmony. it is impossible to determine whether the sun near the mountains on the horizon behind the figure is rising or setting. green marsh grasses and flowers grow all around the edge of the pond. the land is well-watered and fertile farmland. the air is mild, and the time of year has the feel of late spring. frogs sound their notes from the lilies and birds sing in the grasses. on the other side of the pond, cattle approach the edge to drink. the water

efended by guard towers on either side, and which has living quarters for its soldiers along its top. the gate is of stone cut from the sides of the pass, its shape a curved arch. the doors set in its frame are of heavy oak, darkened and made hard by years and bound by great straps of black iron. travelers along the road must await the pleasure of the gatekeepers, since there is no other way over the mountains. they must pay a fee to pass, but for the amusement of the soldiers they are also required to answer riddles correctly. until they can find the correct answer, they are not permitted to enter the gate. those who attempt to force their way through when the gate is opened meet a rain of fiery arrows and naked sword blades that are hurled down upon their heads. the god of the place is t

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

f thoth "the heart of the god ra" in this legend, however, she seems to play the part of wisdom, as described in the book of proverbs,[fn#3] for it was by maat that he "laid the foundation [fn#3 "the lord possessed me in the beginning of his way, before his works of old. i was set up from everlasting, from the beginning, or ever the earth was. when there were no depths i was brought forth. before the mountains were settled, before the hills was i brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. when he prepared the heavens i was there: when he set a compass upon the face of the depth: when he established the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree. when he appointed

for him, for he was unwilling to slay the rebels without hearing what his gods had to say. in reply the gods advised ra to send forth his eye to destroy the blasphemers, for there was no eye on earth that could resist it, especially when it took the form of the goddess hathor. ra accepted their advice and sent forth his eye in the form of hathor to destroy them, and, though the rebels had fled to the mountains in fear, the eye pursued them and overtook them and destroyed them. hathor rejoiced in her work of destruction, and on her return was praised by ra, for what she had done. the slaughter of men began at suten-henen (herakleopolis, and during the night hathor waded about in the blood of men. ra asserted his intention of being master of the rebels, and this is probably referred to in th

m colder than water, i am hotter than fire, all my members sweat, i myself quake, mine eye is unsteady. i cannot look at the heavens, and water forceth itself on my face as in the time of the inundation"[fn#70] and isis said unto ra "o my divine father, tell me thy name, for he who is able to pronounce his name liveth [and ra said "i am the maker of the heavens and the earth, i have knit together the mountains, and i have created everything which existeth upon them. i am the maker of the waters, and i have made meht-ur to come into being; i have made the bull of his mother, and i have made the joys of love to exist. i am the maker of heaven, and i have made to be hidden the two gods of the horizon, and i have placed the souls of the gods within them. i am the being who openeth his eyes and

or tchalt (or, tchart,[fn#105] which is their region of swamps" and heru-behutet said "everything which thou hast commanded hath come to pass, ra, lord of the gods; thou art the lord of commands" and they untied the boat of ra, and they sailed up the river to the east. then he looked upon those enemies whereof some of them had fallen into the sea (or, river, and the others had fallen headlong on the mountains [fn#105] zoan-tanis. and heru-behutet transformed himself into a lion which had the face of a man, and which was crowned with the triple crown.[fn#106] his paw was like unto a flint knife, and he went round and round by the side of them, and brought back one hundred and forty-two [of the enemy, and be rent them in pieces with his claws. he tore out their tongues, and their blood flow

wned with the triple crown.[fn#106] his paw was like unto a flint knife, and he went round and round by the side of them, and brought back one hundred and forty-two [of the enemy, and be rent them in pieces with his claws. he tore out their tongues, and their blood flowed on the ridges of the land in this place; and he made them the property of those who were in his following [whilst] he was upon the mountains [fn#106] in the sculpture (naville, mythe, pl. 18, we see a representation of this lion, which is standing over the bodies of slain enemies upon a rectangular pedestal, or block. and ra said unto thoth "behold, heru-behutet is like unto a lion in his lair [when] he is on the back of the enemy who have given unto him their tongues" and thoth said "this domain shall be called 'khent-ab

greeks, and the hbw suweneh of the hebrews [fn#185] i.e, syene [fn#186] i.e, contra syene [fn#187] i.e, the island of elephantine"[here is] a list of the names of the gods who dwell in the divine house of khnemu. the goddess of the star sept (sothis, the goddess anqet, hap (the nile-god, shu, keb, nut, osiris, horus, isis, and nephthys"[here are "the names of the stones which lie in the heart of the mountains, some on the east side, some on the west side, and some in [the midst of] the stream of abu. they exist in the heart of abu, they exist in the country on the east bank, and in the country on the west bank, and in the midst of the stream, namely "bekhen-stone, meri (or meli)-stone, atbekhab)-stone, rakes-stone, and white utshi-stone; these are found on the east bank. per-tchani-stone

WICCA WITCHCRAFT TODAY

, 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 the world, illumine the seas and the rivers, sorrows be laid, joy to the world. blessed be the great goddess, without beginning, without end, everlasting to eternity. i.o.evo.he blessed be' they dance round furiously, crying 'i.o.evo.he blessed be lo. evo.he blessed be' sometimes couples join hands and jump over the blazing cauldron, as i have seen for my

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

a garment: who stretchest out the heavens like a curtain: who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind: who maketh his angels spirits; his ministers a flaming fire: who laid the foundations of the earth, that it should not be removed for ever. thou coveredst it with the deep as with a garment: the waters stood above the mountains. at thy rebuke they fled; at the voice of thy thunder they hasted away. they go up by the mountains; they go down by the valleys unto the place which thou has founded for them. thou hast set a bound that they may not pass over; that they turn not again to cover the earth. he sendeth the springs into the valleys, which run among the hills. they give drink to every beast of the field:

a taoist, wit and wisdom of islam and various other quotes. the end result is a more diversity and intriguing stories and druidical one-liners. please enjoy, michael scharding big river grove, saint cloud minnesota day 88 of geamreadh, year xxxiii of the reform january 28th, 1996 c.e. printing history 1st printing 1993 2nd printing 1996 zen harvest #710 the one who s escaped the world to live in the mountains, if they are still weary, where should they go? zen harvest #217 today s praise, tomorrow s abuse; it s the human way. weeping and laughing. all utter lies. the iron flute a zen buddhist collection of koans editor s note: a koan is a short parable or story in which a gleam of buddhist wisdom is trapped. it is usually followed by short lectures that enlarge and explain further that wi

ed yueh-shan. fogai: are you still interested in the lake? not yet, the monk replied. fogai: he glanced at the lake. there has been so much rain, why isn t the lake filled? yueh-shan asked. fogai: yueh-shan invited the monk to see the lake, actually. the monk remained silent fogai: he must have drowned. nyogen: zen monks like to dwell intimately with nature. most chinese monasteries were built in the mountains or by a lake. zen records many dialogues between teacher and monks concerning natural beauty, but there must also be many monks who never asked questions, simply allowing themselves to merge with nature. they are the real supporters of zen better than the chatterboxes with all their noise in an empty box. genro: if i were the monk, i would say to yueh-shan, i will wait until you have

ound, thoroughly round, human mind! square minds often scratch. 604 you may try to be round, but keep one corner, o mind, otherwise you ll slip and roll away. 605 while faithfully throwing their shadows to the water, flirting with the wind: willows by the river. 615 no sound is heard in the creeks where waters run deep; shallow streams always splash. 618 the man who s escaped the world to live in the mountains, if he s still weary, where should he go? 710 275 the tao of pooh (a must buy by benjamin hoff) the stone cutter the tao of pooh pg. 118 there was once a stonecutter, who was dissatisfied with himself and his position in life. one day, he passed a wealthy merchant s house, and through the open gateway, saw many fine possessions and important visitors. how powerful that merchant must

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

profession of divine unity, tawhid al-uluha, between ahad, whence derives the word ahadiyya, and wahid. see chittick, sufi path of knowledge, pp. 244 245. 74. here it is of interest to note the following exegetical comment preserved in palestinian talmud, berakhot 9:2, 13c d: r. joshua ben hananiah said, when the spirit [ruah] went out into the world, the holy one, blessed be he, broke it against the mountains and weakened it in the valleys, and he said to it, be mindful not to harm my creatures. for what reason? for spirit before me is faint (isa 57:16. he weakened it as it is said my spirit failed within me (ps 143:4. why to such length? r. huna said in the name of r. aha, i am the one to create souls (isa 57:16, on account of the souls that i have made. it seems to me that implicit in t

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

nd came and sat near me. after a moment's hesitation, i leaned forward and said to him "excuse me addressing you, but if you wore a beard and cap i should say that i have been told to meet here. he looked at me with a very pleasant smile and said, speaking in the somewhat careful clipped english of an eastern "when was it that you saw me thus "exactly a month ago "at that time i was travelling in the mountains of ceylon and i did indeed wear a cap and beard. you are perfectly right; let us go to my private sitting room where we can talk quietly' thus began one of the most valued friendships of my whole life. parananda was a shivite hindu by birth; a highly educated, cultured man, whether judged by eastern or western standards. a lawyer by profession, he became solicitor general of ceylon n

own" 26 "wheresoever thou wiliest thou gatherest me, and gathering me thou gatherest thyself" 27 "i shall be merciful to thee in the cross of light" 28 "rejoicing, i come to thee; thou cross, the life-giver, the cross whom i know to be mine. i know thy mystery, for thou hast been planted in the world to make fast things unstable" 29 "until the day break and the shadows flee away, i will get me to the mountains of myrrh and the hill of frankincense" 30 "the people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined" 31 "for on this mountain shall the hand of the lord rest" 32 "he will swallow up death in victory, and the lord will wipe away tears from all faces" 33 "who is this that leadeth them out, but she th

thy all even to the uttermost; hence forward there can be no separateness for thee; and that thou mayest bear this in mind, i give thee the watchword achad, which signifies unity. i give thee 2 numbers: 13 (the number of achad, and 31 (the number of al, the divine name of this grade. both these numbers conceal the number 4, which is manifestation. i greet thee as menes theoros (abider: dweller on the mountains. remember then, 0 son, that in thee shall be manifest the unity of the divine one, and in token thereof, let us call upon him in the four fold mystic and terrible name "a. ee. ae. 00" mg intones aa. sh intones ee. kg intones ae post intones 00. the veil closes, and the magus withdraws. all leave the vault. t h e e n d general notes on the 7=4 grade 1. thoth i will contemplate (sign o

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